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Cibrarjp  of  Che  ^theological  ^eminarjp 

PRINCETON  •  NEW  JERSEY 


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PRESENTED  BY 

The  Estate  of  the 
Rev.  John  B.  Wiedinger 

BS2S 


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THE  UNFOLDING  OF  THE  AGES 


MAY  25   ]m 


of  tlje  Qig.t<s 

IN 

THE  REVELATION  OF  JOHN 

By/ 

FORD    C.  T)TTMAN 


Watchman,  what  of  the  night  ? 
The  morning  cometh,  and  also  the  night. 

Isaiah, 

Serum  tamen  tacitis  Judicium  venit  fedihui 


jl3ettJ  gorfe 

THE   BAKER  &  TAYLOR   CO.,  Publishers 

33-37   East  Seventeenth   Street 
Union   Square,  North 


Copyright,  1905, 

BY 

The  Baker  &  Taylor  Company 

Published,  May,   igoj 


THE   TROW    PRINTING    CO.,    NEW    YORK,    U.    S.    A. 


TO    MY    BELOVED    FRIEND 

malttt  9p.  ^mitfj 

WHOSE    UNFAILING    SYMPATHY    HAS    BEEN 

ONE    OF    THE  INSPIRATIONS 

OF    MY  MINISTRY 

THIS    BOOK    IS  AFFECTIONATELY 

DED  ICATED 


CONTENTS 


CHAPTER  PAGE 

Introduction vii 

I.  Prologue i 

II.  The  Golden  Lampstands 15 

III.  The  Loss  of  First  Love 23 

IV.  Relapse  into  Judaism 34 

V.  An  Unholy  Alliance 41 

VI.  Leavening  the  Meal-Offering 58 

VII.  The  Reformation 67 

VIII.  Rest  for  an  Age  of  Unrest 73 

IX.  Standing  at  the  Door 87 

X.  Heaven  Opened 102 

XI.  The  Cherubim 117 

XII.  The  Lion  of  Judah 132 

XIII.  The  End  of  the  Jewish  Age 149 

XIV.  Israel's  Inheritance 164 

XV.  Earth's  Judgment-Salvation 181 

XVI.  The  Sounding  of  the  Jubilee  Horns       ....  197 

XVII.  The  Abyss      .         . 211 

XVIII.  Demon  Possession 228 

XIX.  Light  through  the  Clouds 245 

XX.  Crux  Interpretatorum 259 

XXI.  The  Ark  of  the  Covenant 275 

XXII.  Satan's  Expulsion  from  Heaven 287 

XXIII.  Deification  of  Man 301 


VI 


Contents 


CHAPTER 

XXIV.  The  Last  Delusion  .... 

XXV.  The  Lamb  Standing  upon  Mount  Zion 

XXVL  The  Everlasting  Gospel  . 

XXVIL  The  Sea  of  Glass      . 

XXVIIL  The  Seven  Golden  Bowls 

XXIX.  The  Reign  of  the  Scarlet  Woman 

XXX.  The  Fall  of  Babylon 

XXXI.  Heaven's  Hallelujah  Chorus 

XXXII.  The  King! 

XXXIII.  The  Last  Judgment  . 

XXXIV.  A  New  Heaven  and  a  New  Earth 
XXXV.  The  Bridal  City 

XXXVI.  Epilogue 


314 
326 

341 
356 
364 
377 
389 
402 
416 

425 
442 

457 
478 


INTRODUCTION 

IN  the  following  pages  the  Apostolic  authorship  of  the 
Book  of  Revelation  is  accepted  on  the  ground  of  its  having 
been  proved  thoroughly  and  convincingly  by  competent 
scholarship.  Such  has  been  the  belief  of  the  great  major- 
ity of  Christians  in  all  ages.  The  first  denial  of  this  was  made 
in  the  second  century  by  the  heretical  Alogi,  and  a  revival  of 
the  early  attempt  to  find  another  John  than  the  Apostle  has 
not  succeeded  in  changing  the  general  opinion.  The  writer 
of  the  fourth  Gospel  was  inspired  by  the  Holy  Spirit  to  write 
the  Apocalypse,  and  this  fact  guarantees  the  title  of  the  book 
to  a  place  in  the  sacred  canon. 

Reference  is  here  made  to  the  different  schools  of  interpre- 
tation, not  for  the  purpose  of  giving  any  account  of  apocalyptic 
commentators,  but  in  order  to  indicate  the  reason  for  adhering 
to  the  plan  followed  in  the  exposition  of  the  book. 

The  Pr<rterists,  as  the  term  implies,  believe  that  the  whole 
book,  or  at  least  nearly  everything  in  it  that  claims  to  be 
prediction,  has  already  been  fulfilled.  Such  a  theory  is  com- 
paratively of  recent  origin,  and  was  not  even  thought  of  by 
the  early  Christian  Fathers.  It  is  set  aside  by  the  writer  for 
the  all-sufficient  reason  that  the  predictions  of  the  book  are  in 
the  plainest  possible  terms  connected  with  the  Second  Coming 
of  Christ,  and  must  therefore  be  viewed  in  their  obvious 
relation  to  that  event. 

The  Historical  interpreters,  who  regard  the  book  of  Revela- 
tion as  a  record  of  the  church  of  Christ  in  conflict  with  her 
foes  through  all  time,  are,  in  the  judgment  of  the  writer, 
convicted  of  error,  not  only  by  the  multitude  of  discordant 
voices  among  them,  but  by  their  failure  universally  to  furnish 
anything  from  history  which  can  be  even  fairly  regarded  as 


viii  Introduction 

exhausting  the  language  used  by  John.  Texts  have  been 
repeatedly  wrested  in  order  to  make  them  harmonize  with  some 
preconceived  scheme,  and  this  is  a  fault  "  so  glaring  and  so 
frequent "  in  the  exposition  of  this  school,  that  the  late  Dean 
Alford,  though  in  the  main  belonging  to  it,  has  uttered  his 
emphatic  protest.  Abundant  evidence  of  such  textual  violence 
can  be  found  in  almost  any  of  the  commentaries  produced  by 
this  Historical  school.  There  is  no  need  of  further  reference 
to  these  interpreters.  Their  expositions  have  been  to  the 
majority  of  ministers,  and  to  other  Bible  students,  unsatisfac- 
tory to  a  degree.  It  is  extremely  doubtful  if  any  book  of 
Scripture  has  so  sufifered  from  the  hands  of  its  friends  as  this 
book  of  Revelation. 

The  Futurists  maintain  that  the  book  is  largely,  if  not  alto- 
gether, predictive  in  character,  and  that  even  the  seven  churches 
addressed  will  be  found  in  existence  in  the  last  days.  The 
literal  interpretation  of  the  text,  so  generally  adopted  by  this 
school,  raises  in  the  minds  of  many,  peculiar,  if  not  insuperable 
difficulties. 

There  is  an  ever  increasing  number  of  Bible  students  who 
are  coming  to  believe  that  it  was  the  intention  of  the  Holy 
Spirit  to  cover  in  the  seven  brief  epistles  to  the  churches  the 
entire  period  of  the  Christian  Dispensation.  In  other  words, 
the  many  volumes  of  church  history  as  compiled  by  man  are 
by  the  Holy  Spirit  reduced  into  these  brief  letters  which  are 
thus  made  to  constitute  the  history  of  the  church  from  the 
Divine  side.  This  is  no  doubt  humiliating  to  the  pride  of  man, 
and  may  possibly  bring  under  hopeless  condemnation  one  that 
may  suggest  it  to  be  even  so.  According  to  this  theory,  every- 
thing from  the  fourth  chapter  to  the  end  of  the  book  is  still 
future  and  will  follow  the  removal  of  the  church  from  the 
earth  at  the  appearing  of  our  Lord.  Such  is  the  view  accepted 
and  advocated  by  the  writer  of  the  following  pages.  It  is  the 
on/3;  one,  which,  in  his  judgment,  can  be  consistently  maintained 
to  the  end  without  any  violent  strain  on  the  language.  Such  a 
view   seems  also  to  be   in   harmony   with   our   Lord's  great 


Introduction  ix 

prophecy  in  the  twenty-fourth  chapter  of  Matthew.  Mr. 
Isaac  Wilhams  calls  this  prophecy  "  the  anchor  of  apocalyptic 
interpretation."  Dean  Alford  says  it  is  "  the  touchstone  of 
apocalyptic  systems."  In  reference  to  this  same  prophecy, 
Alford  further  says :  "If  its  guidance  be  not  followed  in  the 
interpretation  of  the  seals:  if  any  other  than  our  Lord  is  he 
that  goes  forth  conquering  and  to  conquer,  then,  though  the 
subsequent  interpretation  may  have  occasional  points  of  con- 
tact with  truth,  and  may  thus  be  in  parts  profitable  to  us,  the 
system  is  an  erroneous  one,  and,  as  far  as  it  is  concerned,  the 
true  key  to  the  book  is  lost." 

This  passage  is  quoted  from  Alford  because  the  writer, 
while  under  profound  obligation  to  him  for  much  valuable 
help,  is  nevertheless  compelled  often  to  differ  widely  from 
him.  This  issue  with  him  begins  at  the  breaking  of  the  first 
seal,  where,  instead  of  believing  the  victorious  rider  of  the 
white  horse  to  be  the  Lord  Jesus  as  insisted  on  by  Alford,  the 
writer  believes  him  to  be  antichrist.  This,  surely,  is  more  in 
conformity  with  our  Lord's  prophecy.  The  white  horse  of  the 
first  seal  is  followed  by  war,  pestilence,  and  death.  These  are, 
according  to  the  Lord's  prophecy,  the  beginning  of  sorrows 
which  issue  in  a  great  tribulation  after  which  the  Son  of  Man 
is  seen  "  coming  in  the  clouds  of  heaven  with  power  and  great 
glory."     This  fact  will  be  considered  fully  in  its  proper  place. 

The  "  Jewish  Question  "  is  recognized  in  this  book ;  and 
conclusive  Scriptural  testimony  will  be  furnished  to  estabhsh 
the  fact  of  Israel's  future  glory  and  unique  position  among  the 
nations.  The  writer  believes  that  in  the  history  of  the  prophet 
Jonah  there  is  represented  the  dispensational  history  of  the 
Jewish  people.  These  people,  by  their  willful  rejection  of 
the  commission  given  them  of  God,  were  cast  into  the  sea  of 
the  nations,  where,  like  Jonah  in  the  belly  of  the  fish,  they  were 
entombed,  and  where  they  shall  remain  until,  in  the  agony  of 
their  sorrows,  they  shall  cry  mightily  unto  God.  Then  He  will 
deliver  them,  and  they  shall  become  the  foreordained  channel 
of  blessing  to  the  Gentiles.     To  accept  the  historicity  of  the 


X  Introduction 

book  of  Jonah  is  to  come  under  the  ban  of  a  certain  school  of 
modern  thinkers  who,  by  their  denial  of  it,  have  demonstrated 
their  incapacity  to  conceive  and  represent  the  unity  and  signifi- 
cance of  a  past  era.  Destitute  altogether  of  the  historic  sense, 
they  have  constituted  themselves  prescriptive  judges  of  those 
who  may  possess  it,  so  that  to  come  under  their  condemnation 
is  to  receive  a  badge  of  distinction. 

In  reference  to  the  future  of  Israel,  Dr.  Charles  Hodge,  in 
his  Commentary  on  Romans,  states  plainly  what  he  believes  to 
be  the  teaching  of  the  Apostle  Paul.  Concerning  the  words — 
"  For  I  would  not,  brethren,  that  ye  should  be  ignorant  of  this 
mystery,  lest  ye  should  be  wise  in  your  own  conceits;  that 
blindness  in  part  is  happened  to  Israel,  until  the  fulness  of  the 
Gentiles  be  come  in.  And  so  all  Israel  shall  be  saved:  as  it 
is  written,  There  shall  come  out  of  Sion  the  Deliverer,  and 
shall  turn  away  ungodliness  from  Jacob"  (Rom.  ii  :  25-26) — 
Dr.  Hodge  says :  "  Although  the  interpretations  given  of  this 
and  the  following  verses  are  very  numerous,  they  are  all  modi- 
fications of  one  or  the  other  of  the  two  following  general  views 
of  the  passage. 

"  I.  Many  understand  the  apostle  as  not  predicting  any 
remarkable  future  conversion  of  the  Jewish  nation,  but  merely 
declaring  that  the  hardening  or  blinding  of  the  nation,  was 
not  such  as  to  prevent  many  Jews  entering  the  Christian  church, 
as  long  as  the  Gentiles  continued  to  come  in.  Thus  all  the 
true  Israel,  embracing  Jews  as  well  as  Gentiles,  should 
ultimately  be  saved. 

"  2.  The  second  general  view  supposes  the  apostle,  on  the 
contrary,  to  predict  a  great  and  general  conversion  of  the 
Jewish  people,  which  should  take  place  when  the  fulness  of  the 
Gentiles  had  been  brought  in,  and  that  then,  and  not  till  then, 
those  prophecies  should  be  fully  accomplished  which  speak  of 
the  salvation  of  Israel.  The  former  of  these  views  was  pre- 
sented, in  different  forms,  by  the  great  body  of  the  authors  who 
lived  about  the  time  of  the  Reformation ;  who  were  led  by  the 
extravagancies  of  the  Millenarians,  who  built  much  on  this 


Introduction  xi 

passage,  to  explain  away  its  prophetic  character  almost 
entirely. 

"  The  second  view  has  been  the  one  generally  received  in 
every  age  of  the  church,  with  the  exception  of  the  period  just 
referred  to.  That  it  is  the  correct  interpretation,  appears 
evident  for  the  following  reasons : 

"  I.  The  whole  context  and  drift  of  the  apostle's  discourse 
is  in  its  favor.  In  the  preceding  part  of  the  chapter,  Paul,  in 
the  plainest  terms,  had  taught  that  the  conversion  of  the  Jews 
was  a  probable  event,  and  that  it  would  be  in  the  highest 
degree  beneficial  and  glorious  for  the  whole  world.  This  idea 
is  presented  in  various  forms ;  and  practical  lessons  are 
deduced  from  it  in  such  a  way  as  to  show  that  he  contemplated 
something  more  than  merely  the  silent  addition  of  a  few 
Israelites  to  the  church  during  successive  ages. 

"  2.  It  is  evident  that  Paul  meant  to  say,  that  the  Jews  were 
to  be  restored  in  the  sense  in  which  they  were  then  rejected. 
They  were  then  rejected  not  merely  as  individuals,  but  as  a 
community,  and  therefore  are  to  be  restored  as  a  community ; 
see  vers,  ii,  15.  How  can  the  latter  passage  (ver.  15,)  espe- 
cially, be  understood  of  the  conversion  of  the  small  number  of 
Jews  which,  from  age  to  age,  have  joined  the  Christian 
Church?  This  surely  has  not  been  as  '  life  from  the  dead,'  for 
the  whole  world. 

"  3.  It  is  plain  from  this  and  other  parts  of  the  discourse, 
that  Paul  refers  to  a  great  event;  something  which  should 
attract  universal  attention." 

Concerning  the  twenty-sixth  verse  of  the  eleventh  of 
Romans,  in  which  Paul  declares  "  All  Israel  shall  be  saved," 
Dr.  Hodge  goes  on  to  say :  "  Israel,  here,  from  the  context, 
must  mean  the  Jewish  people,  and  all  Israel,  the  whole  nation. 
The  Jews,  as  a  people,  are  now  rejected;  as  a  people,  they  are 
to  be  restored.  As  their  rejection,  although  national,  did  not 
include  the  rejection  of  every  individual ;  so  their  restoration, 
although  in  like  manner  national,  need  not  be  assumed  to 
include  the  salvation  of  every  individual  Jew.     All  Israel  is 


xii  Introduction 

not  therefore  to  be  here  understood  to  mean,  all  the  true 
people  of  God,  as  Augustin,  Calvin,  and  many  others  explain 
it;  nor  all  the  elect  Jews,  i  e.,  all  that  part  of  the  nation  which 
constitutes  '  the  remnant  according  to  the  election  of  grace ; ' 
but  the  whole  nation,  as  a  nation."  He  concludes  by  saying: 
"  We  are,  of  course,  bound  to  receive  the  apostle's  interpre- 
tation as  correct ;  and  there  is  the  less  difficulty  in  this,  as 
there  is  nothing  in  the  original  passage  at  all  incompatible 
with  it,  and  as  it  accords  with  the  nature  of  God's  covenant 
with  his  ancient  people."  * 

Such,  according  to  this  able  expositor,  is  the  meaning  of 
Paul's  language  in  the  Epistle  to  the  Romans.  The  writer 
is  not  concerned  now  as  to  the  details  in  connection  with  this 
restoration,  and  merely  wishes  to  insist  at  the  beginning  that 
such  a  national  restoration  is  demanded  by  the  plain  language 
of  Holy  Scripture. 

Mr.  F.  W.  Grant,  a  recent  commentator  of  distinguished 
ability,  commenting  on  the  same  passage  in  Romans,  says: 
"  There  is  a  limit  to  the  present  blinding ;  there  is  a  limit  to 
the  time  of  blinding  altogether.  When,  in  God's  mind,  the 
complete  number  of  the  Gentiles  is  brought  in,  Israel  will,  as 
a  whole,  be  saved ;  not,  as  the  apostle  says  here,  by  the  gospel, 
but  by  the  Deliverer  coming,  not  now  out  of  Bethlehem,  as 
once  He  came,  to  be  rejected;  but  out  of  Zion.  He  does  not 
come  as  the  Babe  born  to  the  nation  any  more,  but  as  the  King 
and  Conqueror,  and  then  it  is  when  '  Every  eye  '  sees  Him. 
'  They  also  who  pierced  Him  '  shall  see  Him,  and  the  outburst 
of  confession  on  the  part  of  the  people  will  be  the  beginning 
of  their  national  blessing.  Enemies  indeed  they  now  are,  that 
is,  treated  by  God  as  enemies ;  which  does  not,  of  course,  refer 
simply  to  the  enmity  in  their  heart,  but  that  God  treats  them 
for  what  they  are,  enemies,  as  to  the  gospel, — while  it  goes  out, 
though  still  the  gifts  and  calling  of  God  abide  for  them 
unchangeable.  For  us  there  is  a  solemn  consideration  here. 
How  fully  that  which  is  characteristically  Gentile  Christianity 

*  Commentary  on  Romans.     Pages  584-590. 


Introduction  xiii 

has  come  in  the  minds  of  the  vast  number  to  be  considered  the 
whole  thing,  scarcely  needs  to  be  insisted  on.  Israel  are  to 
be  saved,  no  doubt,  but  simply  by  the  extension  of  the  blessings 
of  the  gospel  to  them.  Christians  are  that  spiritual  Israel, 
which  is  to  bud  and  blossom,  and  fill  the  face  of  the  earth  with 
fruit.  Thus  the  Gentiles  have  become,  in  spite  of  the  apostle's 
warning  against  it,  *  wise  in  their  own  conceits.'  They  have 
indeed  thought  that  they  bore  the  root,  rather  than  the  root 
them,  and  ignored  the  conditional  footing  upon  which  we,  in 
common  with  Israel,  as  the  professing  people  of  God,  stand. 
But  the  apostle  brings  it  out  fully  here.  '  Behold,  then,'  he 
says,  '  the  goodness  and  severity  of  God :  upon  those  that  fell, 
severity,  but  toward  thee  goodness,  if  thou  continue  in  His 
goodness,  otherwise  thou  also  shalt  be  cut  off.'  Now  have 
we — could  we  venture  to  say  we  have — continued  in  God's 
goodness  ?  Who  will  say  so  ?  Why  then  do  we  hear  so  much 
of  revival,  and  the  need  of  revival,  except  because  of  the 
constant  tendency  to  decline?  But  is  it  a  tendency  only? 
What  does  the  very  Reformation,  which  we  rejoice  over  so 
much,  bear  witness  as  to  the  general  condition  of  Christendom 
at  the  time  in  which  this  took  place?  What  was  that  of  the 
Romanism  out  of  which  the  Protestant  churches  through  the 
mercy  of  God  emerged?  Out  of  Rome,  what  could  we  say 
of  the  Greek  and  eastern  churches,  which  God  allowed  to  be 
smitten  with  the  rod  of  Mohammedanism  for  their  idolatrous 
abominations?  To  come  closer  home,  what  shall  we  say  of 
the  condition  of  the  Protestant  churches  themselves  since  God 
broke  the  papal  chain,  and  set  them  free  ?  What  of  Unitarian- 
ism,  Rationalism,  and  the  hundreds  of  sects  and  heresies, 
which  are  the  unanswerable  reproach  and  witness  against 
them  ?  What  are  we  sliding  into  now,  which  allows  Romanism 
to-day  to  boast  herself,  however  foolishly  and  falsely,  as  being 
the  preserver  of  Scripture?  Alas,  we  have  not  continued  in 
God's  goodness;  and  thus  the  sentence  of  excision  is  clearly 
upon  us,  'thou  shalt  be  cut  off.'  Thus  when,  according 
to  Isaiah,  the  light  shall  arise  again  upon  Israel,  it  will  not 


xiv  Introduction 

be  merely  to  add  new  splendor  to  a  day  already  bathing  with 
its  brightness  the  nations  of  the  earth,  but  on  the  contrary,  as 
he — most  unaccountably  according  to  the  dreams  men  are 
indulging  in — most  plainly  says,  when  *  darkness  shall  cover 
the  earth,  and  gross  darkness  the  nations'  (Chap.  60:1-3). 
The  Gentile  church  is  become  apostate,  as  Paul  elsewhere 
shows  (2  Thess.  2:3-12),  the  true  saints  having  been  re- 
moved to  heaven.  How  important  to  realize  the  times  in 
which  we  are,  and  what  is  before  us,  that  we  do  not  go  with 
the  mass  in  the  smooth  ways  in  which  they  are  prophesying 
to  themselves  peace,  but  walk  in  separation  to  God  from  all 
that  is  bringing  in  the  end  in  judgment !  "  * 

The  various  scriptural  predictions  respecting  the  restoration 
of  Israel,  and  events  connected  therewith,  will  be  fully  taken 
up  when  the  subject  comes  under  consideration.  The  writer, 
however,  is  thoroughly  convinced  that  in  Daniel's  prophecy 
of  seventy  weeks  we  can  find  the  clue  which,  if  faithfully  fol- 
lowed, will  put  us  in  possession  of  an  all-important  factor  in 
the  solution  of  the  problems  found  in  the  book  of  Revelation. 
He  is  also  convinced  that  Israel's  history  as  the  elect  nation 
was  temporarily  suspended  at  the  crucifixion  of  Christ.  Ac- 
cording to  Daniel,  seventy  weeks  measured  Israel's  prophetic 
history.  At  the  end  of  the  sixty-ninth  week,  the  Messiah  was 
"cut  off"  (Dan.  9:24-27).  The  seventieth  week  (or  the 
last  seven  years  necessary  to  complete  the  prophecy)  awaits 
future  fulfillment.  If  those  years  have  run  their  course,  the 
nation  has  not  yet  come  into  the  predicted  blessing,  and  that 
part  of  the  prophecy  is  made  void.  Seven  years  for  the 
national  restoration  of  Israel,  after  the  removal  of  the  church 
from  the  earth,  ought  to  be  no  serious  tax  on  our  belief, 
especially  if  it  can  be  shown  that  all  the  prophecies  concerning 
Israel  are  in  harmony  with  this,  nay,  even  demand  it. 

In  reference  to  the  number  seven,  so  conspicuous  every- 
where, Dean  Alford  says :  "  The  half  of  seven,  three  and  a 
half,  is  a  ruling  number  in  the  apocalyptic  periods  of  time." 

*  The  Numerical  Bible.    In  he. 


Introduction  xv 

He  adds :  "  I  have  not  pretended  to  offer  any  solution  of 
these  periods  of  time,  so  remarkably  pervaded  by  the  half  of 
the  mystic  seven.  I  am  quite  unable  to  say  who  the  two 
witnesses  are :  quite  unable,  in  common  with  all  apocalyptic 
interpreters,  to  point  out  definitely  any  period  in  the  history 
of  the  church  corresponding  to  the  1260  days  of  Chap  12:6, 
or  any  in  the  history  of  this  world's  civil  power  which  shall 
satisfy  the  forty-two  months  of  Chap.  13:5.  As  far  as  I 
have  seen,  every  such  attempt  hitherto  made  has  been  char- 
acterized by  signal  failure.  One  after  another,  the  years  fixed 
on  for  the  consummation  by  different  authors  have  passed 
away,  beginning  with  the  1836  of  Bengel:  one  after  another, 
the  expositors  who  have  lived  to  be  thus  refuted  have  shifted 
their  ground  into  the  safer  future."  Despite  the  difficulty 
encountered  by  "  all  apocalyptic  interpreters,"  we  feel  assured 
that,  when  we  come  to  consider  these  periods,  "  so  remarkably 
pervaded  by  the  half  of  the  mystic  seven,"  and  see  how  per- 
fectly they  adapt  themselves  to  the  time  of  Israel's  restoration, 
this  will  prove  a  strong  argument  in  support  of  the  theory 
advanced.  It  will  be  found  further,  that  this  is  no  mere 
"  shifting  of  the  ground  into  the  safer  future,"  but  the  recog- 
nition of  a  period  as  definitely  marked  off  as  language  can 
make  it. 

Concerning  the  measuring  of  the  temple,  the  preaching, 
martyrdom,  and  resuscitation  of  the  two  witnesses,  and  the 
great  earthquake  which  shakes  down  a  tenth  part  of  the  city 
when  the  remnant  of  the  Jews  repent  and  give  glory  to  God, 
Archdeacon  Farrar  writes  as  follows :  "  The  total  failure  of 
any  Christian  commentator  in  any  age  to  do  more  than  guess 
at  the  significance  of  these  symbols,  and  the  complete  variance 
of  the  explanations  suggested  for  them,  shows  that  they  belong 
to  the  subordinate  and  less  essential  elements  of  the  book. 
If  neither  Irenseus  the  hearer  of  Polycarp,  nor  Poly  carp  the 
hearer  of  St.  John,  nor  the  learned  schools  of  Alexandria  and 
Antioch,  nor  Augustine,  nor  Jerome,  nor  Andreas,  nor  Are- 
thas,  have  succeeded  in  throwing  the  least  light  on  the  definite 


xvi  Introduction 

historic  meaning  of  these  symbols,  it  is  impossible — and  there- 
fore must  be  needless — for  us  to  do  more  than  to  try  and  grasp 
such  eternal  principles  as  they,  no  less  than  the  rest  of  the  book, 
consistently  imply." 

In  reply  to  this  it  is  enough  to  say :  The  failure  of  the  early 
Fathers  to  throw  any  light  on  these  symbols  is  no  valid  reason 
for  denying  their  "  definite  historic  meaning,"  nor  does 
Farrar  venture  to  suggest  "  the  eternal  principles  "  they  imply. 
Daniel,  in  reference  to  predictions  of  this  very  period,  says : 
"  I  heard,  but  I  understood  not :  then  said  I,  O  my  lord,  what 
shall  be  the  issue  of  these  things?  And  he  said,  Go  thy  w-ay, 
Daniel :  for  the  words  are  shut  up  and  sealed  till  the  time  of 
the  end"  (Dan.  12:8,  9.  R.  V.).  That  the  words  were 
"  sealed  up  "  ////  the  time  of  the  end  would  be  the  all-sufficient 
reason  why  the  early  Fathers  could  throw  no  light  on  them. 

The  restoration  of  Israel,  after  the  church  has  been  removed 
from  the  earth,  suggests  also  a  question  as  to  the  nature  of  the 
Messianic  Kingdom  predicted  by  the  Old  Testament  prophets. 
It  must  be  plain  to  us  all  that  the  kingdom  of  Christ  was  the 
theme  of  prophetic  testimony.  John  the  Baptist  announced 
that  kingdom  as  at  hand  with  the  King  Himself  at  the  door. 
The  kingdom,  as  we  know,  was  not  set  up.  Our  Lord  was 
rejected,  and  became  the  nobleman  of  His  own  parable,  "  who 
went  into  a  far  country  to  receive  a  kingdom,  and  to  return." 
The  kingdom  he  does  get,  but  not  until  after  his  return  from 
the  far  country  into  which  he  has  gone.  That  kingdom  is  to 
be  established,  and,  we  may  be  sure,  in  perfect  correspondence 
with  prophecy.  In  this  connection  the  writer  calls  attention 
to  the  strong  language  employed  by  Dean  Alford  in  reference 
to  this  subject. 

He  says :  "  I  have  ventured  to  speak  strongly,  because  my 
conviction  on  it  is  strong,  founded  on  the  rules  of  fair  and 
consistent  interpretation.  I  mean,  the  necessity  of  accepting 
literally  the  first  resurrection,  and  the  millennial  reign.  It 
seems  to  me  that  if  in  a  sentence  where  two  resurrections  are 
spoken  of  with  no  mark  of  distinction  between  them   (it  is 


Introduction  xvii 

otherwise  in  John  5 :  28,  which  is  commonly  alleged  for  the 
view  which  I  am  combating), — in  a  sentence  where,  one  resur- 
rection having  been  related,  '  the  rest  of  the  dead  '  are  after- 
wards mentioned, — we  are  at  liberty  to  understand  the  former 
one  figuratively  and  spiritually,  and  the  latter  literally  and 
materially,  then  there  is  an  end  of  all  definite  meaning  in  plain 
words,  and  the  Apocalypse,  or  any  other  book,  may  mean 
anything  we  please.  It  is  a  curious  fact  that  those  who  main- 
tain this,  studious  as  they  generally  are  to  uphold  the  primitive 
interpretation,  are  obliged,  not  only  to  wrest  the  plain  sense  of 
words,  but  to  desert  the  unanimous  consent  of  the  primitive 
Fathers,  some  of  whom  lived  early  enough  to  have  retained 
apostolic  tradition  on  this  point.  Not  till  millennial  views  had 
run  into  unspiritual  excesses,  was  this  interpretation  departed 
from." 

In  reference  to  the  millennial  reign  of  Christ  he  says  fur- 
ther :  "  I  have  again  and  again  raised  my  earnest  protest 
against  evading  the  plain  sense  of  words,  and  spiritualizing  in 
the  midst  of  plain  declarations  of  fact.  That  the  Lord  will 
come  in  person  to  this  our  earth :  that  His  risen  elect  will  reign 
here  with  Him  and  judge:  that  during  that  blessed  reign  the 
power  of  evil  will  be  bound,  and  the  glorious  prophecies  of 
peace  and  truth  on  earth  find  their  accomplishment: — this  is 
my  firm  persuasion,  and  not  mine  alone,  but  that  of  multitudes 
of  Christ's  waiting  people,  as  it  was  that  of  his  primitive 
apostolic  church,  before  controversy  blinded  the  eyes  of  the 
Fathers  to  the  light  of  prophecy." 

A  premillennial  advent  of  our  Lord  is,  in  the  writer's  judg- 
ment, the  only  theory  which  can  be  consistently  maintained 
from  whatever  part  of  Scripture  the  subject  may  be  argued. 
That  there  is  an  interval  between  the  removal  of  the  church 
which  involves  also  the  resurrection  of  the  dead  in  Christ,  and 
the  establishing  of  the  Millennial  Kingdom,  is  a  fact  for  which 
there  is  all-sufficient  scriptural  testimony. 

The  interpretation  of  the  first  chapter  of  Genesis  accepted 
by  the  writer  is  by  no  means  novel.     The  possibility  of  a 


xviii  Introduction 

human  race  existing  before  Adam  seems  to  have  been  first 
suggested  by  Isaac  Peyrerius  about  the  middle  of  the  seven- 
teenth century.  For  a  statement  of  his  views,  and  the  contro- 
versies resulting  from  the  publication  of  them,  the  reader  is 
referred  to  the  article,  "  Preadamite,"  in  The  Bible  Cyclopcrdia 
of  M'Clintock  and  Strong.  In  the  preface  to  his  book,  Daniel 
the  Prophet,  the  theory  adopted  by  the  writer  is  ably  advocated 
by  Dr.  Pusey.  Earth's  Earliest  Ages,  by  G.  H.  Pember,  is 
also  a  most  interesting  volume  on  the  whole  subject.  Any 
theory  that  reconciles  the  apparent  discrepancies  between 
the  findings  of  science  and  the  record  of  Genesis,  and  that 
can  be  shown  to  have  scriptural  justification,  is  worthy  of  the 
most  serious  consideration. 

In  reference  to  the  two  Beasts  of  the  thirteenth  chapter, 
which  occupy  a  place  of  such  controlling  significance  in  the 
latter  part  of  the  book,  the  writer  would  call  attention  to  the 
fact,  that  the  First,  and  not  the  Second  Beast,  is  the  one  in 
whom  is  most  fully  manifested  the  opposition  of  Satan  to  the 
establishing  of  the  Messianic  Kingdom.  Interpreters  diflfer 
widely  as  to  the  meaning  of  the  symbolism  employed,  but  it 
must  be  clear  that  the  first  Beast  of  Revelation  is  identical,  in 
many  features  at  least,  with  the  fourth  Beast  of  Daniel's  vision. 
Daniel's  fourth  Beast  is  diverse  from  the  first  three  in  a  way 
clearly  exhibited,  and  also  interpreted.  In  the  Beast  of  Reve- 
lation are  combined  the  features  of  the  first  three  Beasts  in 
Daniel's  vision.  The  leopard,  the  bear,  and  the  lion  speak 
respectively  of  the  Grecian,  Medo-Persian,  and  Babylonian 
Empires.  So  far  the  Beast  represents  a  polity.  It  must  repre- 
sent the  form  of  empire  found  in  existence  when  Christ 
returns.  The  mouth  of  a  lion  is  significant.  There  is  a  mani- 
fest reference  to  Babylon.  To  the  Beast  "  was  given  a  mouth 
speaking  great  things."  It  must  be  also  clear,  that  so  far  as 
this  Beast  represents  a  political  power,  it  cannot  stand  for 
antichrist,  unless  indeed  we  regard  antichrist  as  a  polity  rather 
than  a  person.  In  Revelation  there  are  other  features  given 
us  which  would  seem  to  point  clearly  to  an  individual  who  will 


Introduction  xix 

be  at  the  head  of  this  last  imperial  system.  This  person  is 
plainly  represented  by  the  seventh  head  of  the  Beast,  which 
receives  a  death-stroke  and  is  healed.  If  Daniel's  fourth 
Beast  represents  the  Roman  Empire,  as  it  does  by  the  common 
consent  of  commentators,  and  if  it  is  identical  with  this  first 
Beast  of  Revelation,  then  we  have  in  the  entire  composite 
figure  presented  in  Revelation  the  constitutional  characteristics 
of  the  last  empire  when  it  shall  appear  among  men.  It  is  the 
Roman  Empire,  and  the  imperial  head  of  that  Empire  seems 
clearly  enough  to  correspond  with  the  wounded  head.  The 
writer  will  endeavor  to  show,  that  the  rider  under  the  first  seal 
is  identical  with  this  imperial  head ;  and  there  is  reason  to 
suppose  that  the  first  capital  city  of  the  revived  empire  will  be 
the  literal  city  of  Rome.  The  temporary  political  overthrow 
of  this  imperial  head  and  his  subsequent  rise  to  power  seem 
to  issue  in  the  transfer  of  the  royal  seat  to  Babylon.  "  His 
mouth  as  the  mouth  of  a  lion  "  is  in  positive  connection  with 
Babylon,  and  it  is  the  writer's  own  conviction  that  Babylon, 
as  a  literal  city,  comes  before  us  and  finds  its  doom  in  the 
eighteenth  chapter.  It  is  also,  in  his  judgment,  impossible  to 
conceive  of  "  Mystery,  Babylon  "  in  the  seventeenth  chapter, 
and  "  Babylon  "  of  the  eighteenth  as  identical.  Babylon,  as 
"  the  seat  of  the  Beast,"  and  not  Rome,  is  evidently  the  last 
imperial  city  found  in  opposition  to  God  and  Christ. 

The  "  little  horn  "  of  Daniel,  the  "  willful  king,"  "  the  rider  " 
under  the  first  seal,  and  the  "  seventh  head  "  of  the  first  Beast, 
are  without  doubt  identical,  and  also  represent  Paul's  "  man 
of  sin,"  or  the  antichrist. 

It  may  be  argued  against  such  a  system  of  interpretation, 
that  by  projecting  all  these  events  into  the  future,  the  door  is 
thrown  open  for  the  introduction  of  any  hypothesis  that 
would  seem  to  be  required  by  exegetical  necessity.  In  answer 
to  this  objection  it  may  be  said  that  very  few  opinions  are 
advanced  without  an  appeal  to  Scripture. 

It  may  also  be  further  argued  against  us,  that  a  period  of 
seven  years  is  altogether  too  brief  for  bringing  to  an  issue  the 


XI  Introduction 

various  events  predicted.  When,  however,  we  take  into  con- 
sideration the  fact,  that  during  this  period  Satan  shall  be  per- 
mitted to  exercise  his  power  without  restraint,  it  will  not  be 
difficult  to  conceive  of  the  vast  accomplishments  which  shall 
be  within  the  limits  of  his  resources. 

In  the  long  and  desperate  conflict  of  the  Seven  Years'  War 
for  the  possession  of  Silesia,  while  no  change  was  wrought 
in  the  territorial  distribution  of  Europe,  the  war  is  neverthe- 
less said  to  have  increased  the  moral  power  of  Prussia  tenfold, 
and  to  have  given  her  army  a  prestige  which  it  retained  until 
the  battle  of  Jena.  It  is  also  said  to  have  cost  Europe  a  million 
lives,  and  to  have  prostrated  the  strength  of  almost  all  the 
powers  engaged  in  it.  With  this  illustration  of  history  before 
us,  who  can  refuse  to  believe  that  even  greater  things  than 
these  can  be  accomplished,  when  the  nations  of  the  earth  are 
plunged  into  war  through  demoniacal  agency.  According  to 
our  Lord  it  is  to  be  a  time  of  trouble  such  as  the  world  has 
never  seen ;  so  fearful  indeed  in  its  nature,  that  "  except  those 
days  should  be  shortened,  there  should  no  flesh  be  saved  " 
(Matt.  24:  22). 

It  is  easy  enough  to  let  the  imagination  run  loose  where 
only  general  features  are  set  before  us,  but,  in  the  following 
pages,  the  writer  has  only  endeavored  to  follow  faithfully  the 
clues  given  by  various  passages  of  Scripture  that  seem  to 
bear  undoubtedly  upon  this  time.  He  cannot  hope  to  get  his 
readers  to  accept  every  proposition  presented.  He,  however, 
pleads  for  patient  consideration  of  the  statements  made,  and 
the  Scripture  produced  in  support  of  them.  Though  it  adds 
very  considerably  to  the  size  of  the  volume  he  has  nevertheless 
transcribed  in  full  the  passages  of  Scripture  referred  to,  in 
order  to  save  the  reader  constant  reference  to  the  text.  He  has 
also  adopted  the  translation  given  by  F.  W.  Grant  in  the  last 
volume  of  The  Numerical  Bible,  the  work  of  one  to  whom  he 
here  pays  a  tribute  of  sincere  gratitude  for  the  constant  help 
of  invaluable  suggestions.  Mr.  Grant's  spirituality  and  schol- 
arship need  no  defense.     By  faith  he  has  given  to  the  world  a 


Introduction  xxi 

monumental  work,  and  "  by  it  he  being  dead  yet  speaketh." 
The  writings  of  this  devout  and  able  commentator  are  com- 
mended most  earnestly  to  the  student  of  God's  Word. 

The  author  here  expresses,  also,  an  affectionate  tribute  of 
gratitude  to  his  friend  and  classmate  John  Robertson  for 
invaluable  assistance  in  the  final  preparation  of  this  manuscript 
for  the  press. 

He  most  sincerely  appreciates,  too,  the  service  of  Frederick 
A.  Hatch,  who,  by  a  labor  of  love,  has  prepared  not  only  an 
index  of  subjects  treated  in  general,  but  has  also  tabulated  the 
various  Scripture  passages  that  are  found  incorporated  in  the 
text  of  this  volume. 

Turning  our  attention  now  to  the  general  plan  of  the  book, 
we  should  notice  that  at  the  beginning  the  book  declares  itself 
to  be  a  prophecy,  giving  assurance  of  blessing  to  those  who 
hear  and  read  and  keep  it.  As  a  prophecy,  it  contemplates 
the  future,  going  on  indeed  to  the  consummation  of  all  things. 
In  the  study  of  the  book  we  need  to  keep  in  mind  the  words 
of  Peter,  "  That  no  prophecy  of  scripture  is  of  any  private 
interpretation,"  that  is,  no  prophecy  can  be  interpreted  by 
itself  alone;  it  must  be  interpreted  in  harmony  with  other 
prophetic  utterances.  It  will  be  necessary,  therefore,  to  have 
constantly  before  us  other  prophetic  Scriptures.  While  no 
exhaustive  study  can  be  made  of  these,  it  will  be  necessary 
to  get  clearly  before  us  certain  truths,  without  which  it  will 
be  impossible  to  make  much  progress  with  the  book  under 
consideration. 

We  are  agreed  that  Christ  was  the  promised  Messiah  of  the 
Old  Testament  Scriptures.  These  Scriptures,  being  the  Word 
of  God,  are  the  all-sufficient  guarantee  that  every  prophecy 
concerning  Him  has  been,  or  shall  yet  be,  fulfilled. 

There  is  a  prophecy  in  Isaiah,  beginning  with  the  ninth 
verse  of  the  eighth  chapter  and  ending  with  the  seventh  verse 
of  the  ninth  chapter,  which  plainly  outlines  the  prophetic  field 
of  Israel's  history,  and  defines  the  ground  so  largely  covered 
by  Revelation.    The  prophet  says : 


xxii  Introduction 

"  Make  an  uproar,  O  ye  peoples,  and  ye  shall  be  broken  in 
pieces;  and  give  ear,  all  ye  of  far  countries:  gird  yourselves, 
and  ye  shall  be  broken  in  pieces ;  gird  yourselves,  and  ye  shall 
be  broken  in  pieces.  Take  counsel  together,  and  it  shall  be 
brought  to  nought;  speak  the  word,  and  it  shall  not  stand; 
for  God  is  with  us.  For  the  Lord  spake  thus  to  me  with  a 
strong  hand,  and  instructed  me  that  I  should  not  walk  in  the 
way  of  this  people,  saying,  Say  ye  not,  A  conspiracy,  con- 
cerning all  whereof  this  people  shall  say,  A  conspiracy ;  neither 
fear  ye  their  fear,  nor  be  in  dread  thereof.  The  Lord  of  hosts, 
him  shall  ye  sanctify ;  and  let  him  be  your  fear,  and  let  him  be 
your  dread.  And  he  shall  be  for  a  sanctuary ;  but  for  a  stone 
of  stumbling  and  for  a  rock  of  ofifence  to  both  the  houses  of 
Israel,  for  a  gin  and  for  a  snare  to  the  inhabitants  of  Jeru- 
salem. And  many  shall  stumble  thereon,  and  fall,  and  be 
broken,  and  be  snared,  and  be  taken. 

"  Bind  thou  up  the  testimony,  seal  the  law  among  my  dis- 
ciples. And  I  will  wait  for  the  Lord,  that  hideth  his  face 
from  the  house  of  Jacob,  and  I  will  look  for  him.  Behold, 
I  and  the  children  whom  the  Lord  hath  given  me  are  for 
signs  and  for  wonders  in  Israel  from  the  Lord  of  hosts,  which 
dwelleth  in  mount  Zion. 

"  And  when  they  shall  say  unto  you,  seek  unto  them  that 
have  familiar  spirits  and  unto  the  wizards,  that  chirp  and 
that  mutter:  should  not  a  people  seek  unto  their  God?  On 
behalf  of  the  living  should  they  seek  unto  the  dead?  To  the 
law  and  to  the  testimony!  If  they  speak  not  according  to 
this  word,  surely  there  is  no  morning  for  them.  And  they 
shall  pass  through  it,  hardly  bestead  and  hungry :  and  it  shall 
come  to  pass  that,  when  they  shall  be  hungry,  they  shall  fret 
themselves,  and  curse  by  their  king  and  by  their  God,  and 
turn  their  faces  upward :  and  they  shall  look  unto  the  earth, 
and  behold,  distress  and  darkness,  the  gloom  of  anguish ;  and 
into  thick  darkness  they  shall  be  driven  away.  But  there 
shall  be  no  gloom  to  her  that  was  in  anguish.  In  the  former 
time  he  brought  into  contempt  the  land  of  Zebulun  and  the 


Introduction  xxiii 

land  of  Naphtali,  but  in  the  latter  time  hath  he  made  it  glo- 
rious, by  the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the 
nations.  The  people  that  walked  in  darkness  have  seen  a  great 
light :  they  that  dwelt  in  the  land  of  the  shadow  of  death,  upon 
them  hath  the  light  shined.  Thou  hast  multiplied  the  nation, 
thou  hast  increased  their  joy:  they  joy  before  thee  accord- 
ing to  the  joy  in  harvest,  as  men  rejoice  when  they  divide  the 
spoil.  For  the  yoke  of  his  burden,  and  the  staff  of  his  shoulder, 
the  rod  of  his  oppressor,  thou  hast  broken  as  in  the  day  of 
Midian.  For  all  the  armour  of  the  armed  man  in  the  tumult, 
and  the  garments  rolled  in  blood,  shall  even  be  for  burning, 
for  fuel  of  fire.  For  unto  us  a  child  is  born,  unto  us  a 
son  is  given;  and  the  government  shall  be  upon  his  shoulder: 
and  his  name  shall  be  called  Wonderful,  Counsellor,  Mighty 
God,  Father  of  Eternity,  Prince  of  Peace.  Of  the  increase 
of  his  government  and  of  peace  there  shall  be  no  end,  upon 
the  throne  of  David,  and  upon  his  kingdom,  to  establish  it, 
and  to  uphold  it  with  judgment  and  with  righteousness  from 
henceforth  even  for  ever.  The  zeal  of  the  Lord  of  hosts  shall 
perform  this  "  (Is.  8:9-22,  9:  1-7.  R.  V.). 

In  the  fourteenth  verse  of  the  eighth  chapter  Christ  is  re- 
ferred to  as  a  "  Stone  of  Stumbling  "  and  a  "  Rock  of  Offence 
to  both  the  houses  of  Israel."  This  was  fulfilled  in  the  rejection 
of  Christ  by  the  Jews.  But  such  rejection  could  in  no  wise 
interfere  with  the  development  and  execution  of  the  eternal 
purposes.  The  words  are :  "  Bind  thou  up  the  testimony,  and 
seal  the  law  among  my  disciples.  And  I  will  wait  for  the  Lord 
that  hideth  his  face  from  the  house  of  Jacob."  Though  Christ 
be  rejected,  the  eternal  purposes  of  God  shall  be  accompHshed. 
The  fulfillment  of  the  prophecy  in  this  particular  item  is  the 
all-sufficient  pledge  of  its  further  fulfillment.  Immediately, 
in  fact,  we  hear  the  prophet  saying :  "  Behold,  I  and  the  chil- 
dren whom  the  Lord  hath  given  me  are  for  signs  and  for 
wonders  in  Israel  from  the  Lord  of  hosts,  which  dwelleth  in 
mount  Zion."  This  is  the  verse  that  is  commented  upon 
in  the  second  chapter  of  the  Epistle  to  the  Hebrews,  where 


xxiv  Introduction 

the  Apostle  says :  "  We  see  Jesus  crowned  with  glory  and 
honor."  He  is  in  the  company  of  a  multitude  of  the  redeemed 
of  whom  He  says :  "  Behold  I  and  the  children  which  God  hath 
given  me"  (Heb.  2:13).  This  declaration  awaits  surely  a 
future  fulfillment.  It  is  Christ's  acknowledgment  of  the  re- 
deemed in  heaven. 

Plunged  in  darkness  by  their  rejection  of  Christ,  the  Jews 
may  seek  for  light  but  in  a  wrong  direction.  The  prophet 
continues :  "  When  they  shall  say  unto  you,  seek  unto  them 
that  have  familiar  spirits  and  unto  the  wizards,  that  chirp  and 
that  mutter:  should  not  a  people  seek  unto  their  God?  On 
behalf  of  the  living  should  they  seek  unto  the  dead?  To  the 
law  and  to  the  testimony!  If  they  speak  not  according  to  this 
word,  surely  there  is  no  morning  for  them." 

If  they  seek  for  light  not  according  to  the  word  they  have, 
there  will  be  "  no  morning  for  them  " ;  only  the  perpetual  night 
into  which  they  have  gone,  and  in  which  they  are  now.  As 
a  matter  of  fact  the  rejection  of  Jesus  brought  upon  the  Jews, 
as  the  prophet  here  declares,  "  distress  and  darkness,  the 
gloom  of  anguish."  But  there  is  the  promise  of  light  to 
follow  the  darkness  into  which  they  have  gone.  The  "  dis- 
tress and  darkness  "  following  the  rejection  is  yet  to  be  taken 
away.  "  The  yoke  of  his  burden  and  the  staff  of  his  shoulder," 
broken,  as  in  the  day  of  Midian,  and  this  blessing  will  come 
to  them  only  through  the  Messiah  whom  they  did  not  receive. 
This  is  evident  from  the  concluding  words  of  the  prophet. 

"  Unto  us,"  he  says,  "  a  child  is  born,  unto  us  a  son  is  given ; 
and  the  government  shall  be  upon  his  shoulder:  and  his  name 
shall  be  called  Wonderful,  Counsellor,  Mighty  God,  Father  of 
Eternity,  Prince  of  Peace.  Of  the  increase  of  his  government 
and  of  peace  there  shall  be  no  end,  upon  the  throne  of  David, 
and  upon  his  kingdom,  to  establish  it,  and  to  uphold  it  with 
judgment  and  with  righteousness  from  henceforth  even  for 
ever.  The  zeal  of  the  Lord  of  hosts  shall  perform  this."  It  is 
scarcely  credible  that  anyone  should  undertake  to  maintain  that 
all  of  these  concluding  words  of  the  prophecy  have  had  their 


Introduction  xxv 

fulfillment.  Christ,  though  having  clear  title  to  the  throne  of 
David,  was  never  seated  on  it.  He  was  born  the  "  King  of 
the  Jews."  His  title,  as  such,  was  the  superscription  of  the 
cross,  but  the  scepter  of  David  He  never  wielded,  and  the 
Jewish  throne  He  never  occupied. 

Gabriel,  announcing  His  birth  to  the  Virgin,  said :  "  Thou 
shalt  call  his  name  Jesus.  He  shall  be  great,  and  shall  be 
called  the  Son  of  the  Highest:  and  the  Lord  God  shall  give 
unto  him  the  throne  of  his  father  David:  and  he  shall  reign 
over  the  house  of  Jacob  for  ever;  and  of  his  kingdom  there 
shall  be  no  end"  (Luke  1:31-33).  This  promise  must  find 
its  redemption  in  time  still  future,  because  Christ,  instead  of 
being  crowned,  was  rejected  by  the  Jews  and  slain. 

He  arose  from  the  dead  and,  as  Mark  tells  us,  "  he  was  re- 
ceived up  into  heaven,  and  sat  on  the  right  hand  of  God."  He 
is  on  the  throne  of  God  now.  He  has  never  been  on  the  throne 
of  David.  Nor  does  it  answer  specific  Scriptures  to  say  that 
the  greater  throne  includes  the  lesser.  The  promises  of  the 
Old  Testament  concerning  the  Messiah  have  reference  to 
Israel,  and  to  a  throne  in  Israel.  Israel  had  to  do  with  the 
earth  and  not  with  heaven.  There  must  be,  in  order  to  make 
them  good,  a  literal  fulfillment  of  these  promises  here  upon  the 
earth,  and  this  involves  the  return  of  our  Lord  to  the  world  in 
order  that  He  may  occupy  the  throne  of  David  and  fulfill  these 
promises. 

That  He  zvill  return  to  earth  is  the  explicit  testimony  of 
Scripture.  The  second  Psalm  plainly  declares  that  though 
rejected  by  Jew  and  Gentile  He  shall  yet  be  enthroned  on 
Zion  as  Israel's  King. 

This  is  a  future  event  to  which  all  prophecies  point,  and 
concerning  which  the  book  of  Revelation  has  much  to  say. 

In  our  study  of  the  book  we  shall  need  to  keep  clearly 
before  us  the  distinction  between  Israel  and  the  church.  Israel 
is  not  the  church,  nor  was  Israel  merged  into  the  church. 
Nothing  but  confusion  can  result  from  failing  to  keep  this 
distinction  clear.     The  promises  to  Israel  have  reference  to 


xxvi  Introduction 

the  earth,  and  to  the  earth  only.  The  promises  to  the  church 
are  heavenly.  By  the  rejection  of  Christ  the  Jews  were  judi- 
cially blinded  and  set  aside.  Their  history  was  broken  off,  not 
ended,  and  is  to  be  taken  up  and  completed  after  the  church, 
the  body  of  Christ,  has  been  fully  formed. 

The  coming  of  Christ  is  not  merely  for  the  receiving  of  the 
church,  although  the  church  at  His  coming  will  be  received 
unto  Himself,  but  for  the  purpose  of  keeping  pledges  made 
to  Israel.  The  book  of  Daniel  is  largely  given  to  this  time 
of  national  restoration.  In  the  ninth  chapter  of  that  prophecy, 
we  are  told  of  seventy  weeks  decreed  for  the  people  of  Israel 
"  to  finish  transgression,  and  to  make  an  end  of  sins,  and 
to  make  reconciliation  for  iniquity,  and  to  bring  in  everlasting 
righteousness,  and  to  seal  up  vision  and  prophecy,  and  to 
anoint  the  most  holy"  (Dan.  9:24,  R.  V.).  Everything 
under  contemplation  here  concerns  Israel  throughout.  It  is 
with  these  people  alone  the  prophecy  has  to  do.  It  points  on 
to  the  time  of  accomplishment  of  all  prophecy,  when  Israel's 
promises  shall  be  made  good  to  them,  and  to  the  anointing 
of  the  Holy  Place,  i.  c,  the  temple,  which  "  the  abomination 
that  maketh  desolate  "  has  defiled.  At  the  end  of  the  seventy 
weeks  Israel  is  brought  into  the  place  of  full  blessing. 
But  there  is  a  break  in  the  predicted  period.  We  are 
distinctly  told  that  at  the  end  of  sixty-nine  weeks  the  Mes- 
siah should  be  "  cut  off."  This  cutting  off  of  the  Messiah  is, 
plainly  enough,  His  rejection  and  death.  His  cross  stands 
at  the  end  of  the  sixty-ninth  tveek,  and  manifestly  there  is 
one  week  more  to  complete  the  seventy  and  bring  in  the  bless- 
ing. In  the  prophecy  of  Daniel  this  seventieth  week  is  not 
mentioned.  At  the  end  of  the  sixty-ninth  Messiah  is  cut 
off  and  has  nothing.  Everything  is  ended  apparently  by  His 
death.  Instead  of  the  blessing  expected  through  Him,  there 
comes  rejection  and  death,  followed  by  disaster  and  ruin  to 
the  nation  guilty  of  it. 

But  Daniel  goes  past  the  limit  of  the  sixty-nine  weeks  by 
saying:  "  The  people  of  the  prince  that  shall  come  shall  destroy 


Introduction  xxvii 

the  city  and  the  sanctuary"  (Dan.  9:26.  R.V.).  This  was 
accomplished  in  the  destruction  of  Jerusalem  by  Titus.  But 
the  prophecy  goes  beyond  the  destruction  of  Jerusalem  and 
says:  "  Even  unto  the  end  shall  be  war  "  (ver.  26). 

There  is  nothing  but  trouble  and  desolation  which  goes  on 
"unto  the  end,"  and  then  the  blessing  is  brought  in.  We  are 
assured  also  that  the  blessing  is  brought  in  by  the  coming 
of  the  Son  of  Man  from  heaven.  (Dan.  7:13-14).  It  follows, 
therefore,  that  this  "  coming  of  the  Son  of  Man  "  must  be 
at  the  end  of  the  seventieth  week.  But  the  Son  of  Man  has 
not  yet  come.  In  Daniel  no  mention  is  made  of  any  indefinite 
period  that  might  go  on  after  the  sixty-nine  weeks  were 
finished  and  before  the  seventieth  week  should  begin.  But 
the  fact  is,  and  is  abundantly  confirmed  by  Scripture,  that 
there  is  such  a  period  between  the  sixty-ninth  week  and  the 
seventieth.  These  weeks  must  of  necessity  be  weeks  of  years. 
In  four  hundred  and  ninety  years  the  prophecy  would  be 
consummated.  At  the  end  of  the  sixty-ninth  week,  or  after 
four  hundred  and  eighty-three  years,  Christ  was  crucified. 
Israel  came  under  sentence  of  judicial  blindness  as  Paul,  in 
the  Epistle  to  the  Romans,  declares.  Their  history  was  tem- 
porarily suspended  for  the  execution  of  other  purposes  con- 
cerning which  Daniel  has  nothing  to  say.  This  purpose,  deter- 
mined from  other  Scripture,  is  the  gathering  together  of 
a  company  of  believers  in  Christ  to  be  known  here  and  eter- 
nally as  His  body — the  church.  When  this  company  is  made 
up,  Christ  appears,  and  the  church  is  taken  from  the  earth 
to  meet  Him.  The  judicial  blindness  is  then  removed  from 
Israel,  now  scattered  upon  the  face  of  the  earth,  and  their 
history  is  resumed  and  finished ;  that  is,  carried  through  the 
seventieth  week  of  Daniel's  prophecy,  at  the  end  of  which, 
Christ  appears  with  His  church,  and  brings  in  the  blessings 
predicted  by  the  Old  Testament.  In  other  words,  time  for 
Israel  is  not  counted  from  the  cross  of  Christ  until  His  return 
for  the  church. 

There  may  be  difficulty  in  some  minds  about  Christ's  appear- 


xxviii  Introduction 

ing  to  receive  the  church,  and  His  coming  with  her  at  the 
end  of  the  seven  years  to  establish  the  Messianic  Kingdom. 
But  this  will  be  found  in  perfect  harmony  with  Scriptures 
elsewhere  that  refer  to  the  same  period.  Let  us  keep  clearly 
in  mind  the  distinction  between  the  church  and  Israel,  and 
many  difficulties  in  connection  with  unfulfilled  prophecies  will 
vanish. 

The  Old  Testament  closes  with  the  promise  of  the  rising 
of  the  Sun  of  Righteousness. 

The  New  Testament  closes  with  the  promise  of  the  coming 
of  the  Morning  Star. 

They  that  are  convinced  of  the  verbal  accuracy  of  Scripture 
can  see  a  plain  distinction  between  the  rising  of  the  Sun 
and  the  appearing  of  the  Morning  Star.  The  Morning 
Star  does  not  bring  in  the  day;  it  precedes  the  coming  of  the 
Sun  which  ushers  in  the  day.  To  the  church  Christ  will  come 
as  the  Morning  Star,  and  they  that  believe  in  Him,  whether 
living  or  dead,  shall  be  caught  up  to  meet  Him.  After  that, 
and  upon  earth,  Israel's  history  shall  be  resumed  and  finished. 
We  shall  produce  sufficient  evidence  to  show  that  this  period 
is  one  of  seven  years ;  in  fact,  the  seventieth  zveek  of  Daniel's 
prophecy,  at  the  end  of  which  Christ  will  come  as  "  the  Sun 
of  Righteousness  with  healing  in  His  wings."  He  will  not 
only  usher  in  the  day,  but  will  bring  to  Israel  the  blessings 
foretold  by  all  their  prophets  since  the  world  began.  The 
Jews  "  shall  look  on  Him  whom  they  have  pierced."  He  shall 
be  received  and  honored,  not  only  as  "  King  of  the  Jews," 
but  as  "  King  of  kings  and  Lord  of  lords."  Then  shall  be 
brought  to  pass  the  prophecy  of  Isaiah  we  have  considered, 
and  the  definite  promise  of  Gabriel  to  the  Virgin  shall  be 
made  good.  Christ  enthroned  on  Mount  Zion  shall  reign 
over  Israel,  and  through  Israel  all  the  nations  of  the  earth 
shall  be  blessed. 

It  is  the  time  of  "  the  restitution  of  all  things,"  of  which 
Peter  speaks  in  Acts,  when  he  tells  those  who  were  guilty 
of  the  death  of  Christ  that,  if  they  will  repent,  Christ  will 


Introduction  xxix 

return  from  heaven  and  at  once  bring  in  the  blessing.  Infatu- 
ated with  their  sin,  they  still  reject  Him,  and  for  this  there  can 
only  be  for  them  judicial  blinding  "  until  the  fulness  of  the 
Gentiles  be  come  in"  (Rom.  11:25).  Then  their  restoration 
shall  come,  and  the  Messianic  Kingdom  shall  be  inaugu- 
rated. 

These  things  will  come  before  us  for  detailed  consideration 
in  the  proper  place. 

The  book,  as  we  find  in  the  nineteenth  verse  of  the  first 
chapter,  divides  into  two  parts: 

I.  "  The  things  that  are." 

II.  "  The  things  that  are  about  to  be  after  these." 

"  The  things  that  are  "  refer,  plainly  enough,  to  the  things 
that  were  in  John's  time.  The  churches  were  in  the  condition 
represented  in  the  seven  epistles,  but  these  exhibit  also  the 
features  of  a  future  ecclesiastical  development.  In  fact,  "  the 
things  that  are  "  characterize  the  entire  history  of  the  church 
on  earth.  This  history  runs  from  the  Day  of  Pentecost  to 
the  appearing  of  Christ  as  the  "  Morning  Star." 

This  long  period  fills  in  the  gap  between  the  sixty-nine  weeks 
and  the  seventieth  week  of  Daniel's  prophecy. 

"  The  things  that  are  "  are  brought  before  us  in  the  first 
three  chapters  of  the  book. 

"  The  things  that  shall  be  after  these  "  are  found  from  the 
fourth  chapter  to  the  end. 

In  this  second  section  we  shall  have  before  us  a  detailed 
account  of  those  events  which  fill  up  the  seventieth  week  of 
Daniel's  prophecy.  It  is  the  end  of  the  Jewish  age.  Israel  is 
once  more  taken  up  into  divine  favor.  Eternal  purposes  con- 
cerning that  nation  are  brought  to  a  triumphant  issue.  God 
is  vindicated.     Israel  is  blessed.    Christ  is  glorified. 

In  loving  tribute  to  Dean  Alford,  with  whom  the  writer  has 
been  compelled  to  take  issue  at  times,  but  from  whom  so  much 
of  value  has  been  received,  the  final  paragraph  of  his  Intro- 
duction to  the  Book  of  Revelation  is  here  transcribed  as  a 
preface,  trusting  the  same  reverent  spirit  may  be  manifest  in 


XXX  Introduction 

this  attempt  to  add  something  further  to  the  understanding  of 
God's  blessed  Word. 

"  I  have  now  only  to  commend  to  my  gracious  God  and 
Father  this  feeble  attempt  to  explain  the  most  mysterious  and 
glorious  portion  of  His  revealed  Scripture:  and  with  it,  this 
my  labour  of  now  four-and-twenty  years,  herewith  completed. 
I  do  it  with  humble  thankfulness,  but  with  a  sense  of  utter 
weakness  before  the  power  of  His  Word,  and  inability  to  sound 
the  depths  even  of  its  simplest  sentence.  May  He  spare  the 
hand  which  has  been  put  forward  to  touch  His  Ark:  may 
He,  for  Christ's  sake,  forgive  all  rashness,  all  perverseness, 
all  un<:haritableness,  which  may  be  found  in  this  book,  and 
sanctify  it  to  the  use  of  His  Church ;  its  truth,  if  any,  for 
teaching:  its  manifold  defect,  for  warning.  My  prayer  is 
and  shall  be,  that  in  the  stir  and  labour  of  men  over  His  word, 
to  which  these  volumes  have  been  one  humble  contribution, 
others  may  arise  and  teach,  whose  labours  shall  be  so  far 
better  than  mine,  that  this  book,  and  its  writer,  may  ere  long 
be  utterly  forgotten. 

"  Amen,  Come,  Lord  Jesus." 


THE 
UNFOLDING  OF  THE  AGES 


PROLOGUE 

A  Ravelation  of  Jesus  Christ  which  God  gave  unto  him  to  show 
unto  his  servants  the  things  which  must  shortly  come  to  pass;  and 
he  sent  and  signified  it  by  his  angel  to  his  servant  John,  who  testified 
the  word  of  God  and  the  testimony  of  Jesus  Christ,  whatsoever  things 
he  saw.  Blessed  is  he  that  readeth,  and  they  who  hear  the  words  of 
the  prophecy,  and  keep  the  things  which  are  written  therein;  for  the 
time  is  at  hand.  John  to  the  seven  churches  which  are  in  Asia :  Grace 
unto  you  and  peace  from  him  who  is,  and  who  was,  and  who  is  to 
come;  and  from  the  seven  spirits  which  are  before  his  throne,  and 
from  Jesus  Christ,  the  faithful  witness,  the  first-born  from  the  dead, 
and  the  ruler  of  the  kings  of  the  earth.  To  him  that  loveth  us,  and 
hath  washed  us  from  our  sins  in  his  [own]  blood,  and  he  hath  made 
us  a  kingdom,  priests  to  his  God  and  Father;  to  him  be  the  glory 
and  the  might  unto  the  ages  of  ages.  Amen.  Behold  he  cometh  with 
clouds,  and  every  eye  shall  see  him,  and  such  as  pierced  him,  and  all 
the  tribes  of  the  earth  shall  wail  because  of  him.  Yea,  amen.  I  am 
the  Alpha  and  the  Omega,  saith  the  Lord  God,  he  who  is,  and  who 
was,  and  who  is  to  come,  the  Almighty. —  (Chapter  i:  i-8.) 

A  REVELATION  OF  JESUS  CHRIST.  —This 
revelation  is  not  merely,  as  some  have  supposed,  His 
appearing  in  "  the  clouds  of  heaven  with  power 
and  great  glory,"  although  this  is  a  part  of  it, 
and  will  come  before  us  in  the  nineteenth  chapter.  It  is  a 
revelation  of  Himself,  as  the  source  and  substance,  without 
whom  no  revelation  whatsoever  could  be  made.  It  is  speci- 
fically a  revelation  of  Jesus  Christ.  These  two  titles,  Jesus, 
the  Saviour,  and  Christ,  the  Messiah,  are  quite  distinct.  The 
significance  of  both  may  be  seen  in  the  name  given  by  Pha- 


2  The  Unfolding  of  the  Ages  1 : 1-8 

raoh  to  Joseph.  Zaphnath-paaneah  is  interpreted  by  the  rab- 
bins, "  Revealer  of  Secrets " ;  and  there  is  no  reason  for 
arbitrarily  dismissing  this  if  it  can  be  reasonably  shown  to 
have  that  meaning  in  the  Hebrew.  As  an  Egyptian  word,  it 
is  rendered  by  Jerome,  "  The  Saviour  of  the  World." 

Joseph,  exalted  over  Egypt,  and  finally  bringing  relief  to 
his  brethren,  is  the  Old  Testament  picture  of  Christ  in  Reve- 
lation. Through  Him  God  is  lifting  the  veil  from  the  face 
of  the  future,  that  we  may  know  more  fully  "  the  mystery 
of  his  will,  according  to  his  good  pleasure  which  he  purposed 
in  himself,  for  the  administration  of  the  fulness  of  times,  to 
head  up  all  things  in  Christ,  things  in  the  heavens  and  things 
upon  the  earth  "  (Eph.  i  :  9-10  Or.), 

We  have  then  to  do  with  the  revelation  of  Him  as  the 
Messiah  promised  to  Israel,  and  as  the  Saviour  of  the  world. 

A  revelation  does  not  mean  something  hidden,  or  concealed, 
or  even  difficult  to  understand.  The  title  itself  is  a  rebuke  to 
them  that  speak  of  the  book  as  an  insoluble  enigma.  If  God 
has  made  a  revelation,  who  shall  charge  Him  with  putting  it 
before  us  in  an  obscure  and  unintelligible  way?  Let  us  be 
assured  that  God  has  ability  to  make  plain  what  He  designs 
to  reveal.  If  He  does  not  speak  in  the  plain  language  of 
man,  it  is  because  the  revelation  was  not  made  to  man  in 
common.  Man,  as  man  naturally,  cannot  have  any  perception 
of  its  meaning.  '*  The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God :  neither  can  he  know  them,  because  they 
are  spiritually  discerned"  (i  Cor.  2:14).  In  this  respect  the 
book  of  Revelation  does  not  differ  from  other  books  of  Scrip- 
ture. The  apostle  Paul  declares  that  "  all  scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness :  that  the 
man  of  God  may  be  perfect,  thoroughly  furnished  unto  all  good 
works  "  (2  Tim.  3:  16-17). 

The  important  fact,  that  Scripture  is  given,  as  here  stated, 
to  furnish  the  man  of  God,  has  been  well  emphasized  by 
another  writer.    Whatever  other  intention  Scripture  may  have, 


1 : 1-8  Prologue  3 

this  is  certainly  a  thing  not  to  be  ignored.  Surely  the  Bible 
was  not  written  to  gratify  idle  curiosity.  In  the  book  of 
Revelation  God  has  not  taken  down  the  veil  that  men  may 
peer  idly  into  the  future.  Here,  as  elsewhere,  Scripture  is 
true  to  its  own  purpose,  and  our  lack  of  perception  may  be 
due  to  our  inability  to  measure  up  to  the  standard  required 
of  "  the  man  of  God." 

That  this  revelation,  which  God  gave  to  Jesus  Christ,  was 
in  order  to  the  showing  of  it  unto  His  servants,  is  expressly 
affirmed.  It  is  revealed,  therefore,  in  language  which  only 
His  servants  can  read.  If  the  book  be  put  aside  on  the  ground 
of  its  obscurity  and  depth,  the  straitness,  we  may  be  assured, 
is  not  with  God.  For  anyone  to  say  it  is  written  in  language 
beyond  the  possibility  of  interpretation,  is  to  bear  witness 
against  himself,  as  not  being  true  to  the  character  of  those  to 
whom  the  revelation  is  made. 

Nor  can  responsibility  be  evaded  on  •  the  ground  of  any 
apparent  difficulty.  "  If  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his  "  (Rom.  8:9).  Having  the  Spirit  of  Christ 
implies  having  the  key  to  the  meaning  of  all  Scripture.  "  As 
it  is  written.  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him.  But  God  hath  revealed  them 
unto  us  by  his  Spirit:  for  the  Spirit  searcheth  all  things,  yea, 
the  deep  things  of  God  "  (i  Cor.  2:  9-10).  Without  this  help 
of  the  Holy  Spirit,  any  attempt  to  search  out  the  deep  things 
of  God  must  end  in  total  failure. 

There  is  need,  first  of  all,  that  our  own  hearts  be  searched 
in  order  to  determine  whether  we  are  really  "  men  of  God," 
and  "  servants  of  Christ."  If  we  are,  then  this  book  comes 
as  a  revelation  to  us,  and  we  must  not  charge  God  with  the 
folly  of  giving  a  revelation  in  language  and  terms  impossible 
to  unravel. 

These  things  are  sent  and  signified  by  an  angel  to  John.  It 
is  a  book  of  visions,  but  not  merely  of  dreams. 

The  important  tiling  to  be  considered  is  not  the  signs,  but 


4  The  Unfolding  of  the  Ages  1:1-8 

the  things  signified.  That  the  visions  come  thus  in  signs  and 
symbols  is  an  indication  in  itself  that  they  are  intended  for  a 
special  class.  Had  God  designed  to  reveal  His  mind  to  all 
men  alike,  He  would  have  written  in  the  common  language 
of  men,  but  the  design  is,  not  to  speak  to  all  men  alike,  but  to 
such  as  are  "  servants  of  Christ,"  and  for  the  blessed  pur- 
pose of  furnishing  the  man  of  God  "  unto  all  good  works." 

If  these  things  seem  to  us  mysterious,  with  heavy  veils 
before  them,  we  are  yet  encouraged  to  look  into  them  with  all 
confidence  and  discover  what  we  can  of  the  will  of  God.  The 
least  discovery  of  this  must,  of  necessity,  be  glory. 

The  blessing  is  promised  not  merely  to  those  who  read  and 
hear  the  words  of  the  prophecy,  but  to  those  who  keep  the 
things  which  are  written  therein.  Therefore  he  that  expects 
to  understand  what  is  written  must  enter  upon  the  study  with 
sincere  purpose  of  heart  to  keep  what  is  revealed. 

God  is  not  merely,  pointing  out  the  path  of  the  future ;  He 
is  doing  more  than  that ;  He  is  giving  equipment  to  those  who 
have  a  purpose  of  heart  to  walk  in  that  path. 

We  have  before  us  in  full  survey  the  entire  field  of  the 
future,  and  what  is  revealed  is  for  the  purpose  of  qualifying 
us  to  walk  in  the  path  opened  up. 

The  vast  confusion  that  has  arisen  from  the  study  of  this 
book,  and  the  many  tongues  of  interpretation,  alike  testify 
against  us,  and  bear  witness  to  the  very  limited  faculty  we  have 
of  making  our  own  what  God  would  yet  have  us  know.  We 
are  stimulated  to  this  study,  because  it  has  to  do  with  things 
which  "  must  shortly  come  to  pass  " ;  things  which  began  in 
John's  own  day  and  continue  on  until,  in  the  closing  chapters, 
we  are  face  to  face  with  eternity  in  all  its  reality.  These  are 
the  things  of  which  the  book  speaks ;  things  which  stretch  on 
from  the  time  when  John  was  in  Patmos  to  the  time  when  the 
books  are  opened  at  the  great  white  throne  of  God,  and  to 
the  dawn  of  eternity  which  immediately  follows.  We  are 
ourselves  somewhere  in  this  vast  unfolding  of  things.  Just 
where,  it  may  be  difficult  to  determine,  but  somewhere  we 


1 : 1-8  Prologue  5 

surely  are,  and  it  is  of  the  utmost  importance  for  us  to  discover, 
if  we  can,  where  and  what  we  are  in  the  development  of  the 
eternal  purposes  of  God. 

Before  going  further,  the  mode  of  communication  of  the 
revelation  should  have  consideration.  Christ  speaks  not  directly, 
but  through  an  angel.  This  method  carries  us  back  to  the  book 
of  Daniel  which  is  so  closely  related  to  the  book  before  us. 
There,  too,  angels  are  the  medium  of  communication. 

The  ministry  of  angels  is  frequent  in,  and  characteristic  of, 
Old  Testament  history.  They  appear  also  on  the  threshold  of 
the  New,  announcing  Christ's  birth  to  the  Virgin,  and  giving 
direction  to  the  shepherds  of  Bethlehem. 

During  the  life  of  Jesus  on  earth  they  are  in  reserve,  but 
they  reappear  after  the  crucifixion  and  take  charge  of  the 
Lord's  body.  They  also  announce  from  the  Mount  of  Olives 
the  return  of  Jesus  from  heaven.  They  did  not  proclaim, 
except  initially,  salvation  to  man.  An  angel  may  direct  Cor- 
nelius to  Peter,  but  Peter  gives  the  message  which  brings 
salvation  to  Cornelius. 

All  is  different  in  the  book  of  Daniel,  where  angels  are  active 
throughout.  When  Daniel  wrote,  the  Jewish  people  were  in 
captivity,  and  the  "  times  of  the  Gentiles  "  had  begun.  Daniel's 
prophecy  goes  beyond  the  captivity  and  the  partial  restoration, 
and  beyond  the  cross  to  the  end  of  the  Jewish  age.  He  knew 
nothing  of  the  Christian  age  in  which  we  now  are.  He  speaks 
of  a  time  still  future,  and  of  a  period  of  blessing  for  Israel 
which  is  to  be  brought  about  by  "  the  coming  of  the  Son  of 
man  from  heaven." 

Daniel  and  Revelation  have  much  in  common,  as  the  media- 
torial service  of  angels  in  both  books  suggests,  and  this  fact 
will  be  found  to  be  exceedingly  helpful.  We  are  surveying 
the  time  of  Israel's  restoration  to  blessing  which  can  be 
brought  about  only  by  the  revelation  of  the  Son  of  man  from 
heaven. 

If  God  has  been  pleased  to  disclose  His  mind  as  to  these 
things,  who  shall  say  Him  nay  ?    Or  who  shall  deny  the  power 


6  The  Unfolding  of  the  Ages  1:1-8 

of  this  truth  for  sanctification?  "If  any  man  willeth  to  do 
his  will,"  says  Jesus,  "  he  shall  know  of  the  teaching,  whether 
it  be  of  God,  or  whether  I  speak  from  myself"  (John  7:  17 
R.  V.)-  If  we  have  an  honest  purpose  to  do  the  will  of  God 
when  revealed,  we  may  be  sure  of  being  led  through  all 
seeming  intricacies  into  the  clear  light. 

Nor  need  we  confine  ourselves  to  any  particular  theory  of 
interpretation.  All  we  need  to  do  is  to  look  carefully  and 
prayerfully  at  whatever  comes  before  us  in  orderly  sequence. 
We  shall  find  that  if  everything  be  not  clear,  neither  is  every- 
thing altogether  dark.  Necessarily  for  the  present,  "  we  see 
through  a  glass,  darkly  " ;  as  yet,  we  are  not  "  face  to  face." 
These  things  come  before  us,  so  the  apostle  declares,  as  riddles 
to  be  solved,  so  far  as  solution  is  possible.  Again,  we  need  to 
emphasize  the  fact,  that  the  limitation  in  the  power  of  solution 
is  not  with  God  but  with  us.  Just  to  the  extent  of  our  being 
under  the  control  of  the  Spirit,  may  we  hope  to  enter  into 
these  things  with  Him  before  whom  all  is  light. 

If  we  cannot  get  every  detail  of  the  picture,  we  can  surely 
come  into  possession  of  its  general  features,  and  nothing  but 
blessing  can  accrue  to  us  in  getting  an  apprehension  of  what 
the  will  and  purpose  of  God  is.  Believing  then,  that  this  is 
a  revelation  to  them  who  are  the  servants  of  Christ,  let  us, 
as  the  servants  of  Christ,  seek  and  find  what  is  revealed. 

The  salutation  is  given  to  the  "  seven  churches  which  are 
in  Asia."  These  were  doubtless  established  by  Paul's  evangel- 
istic labors  there.  To  each  of  these  seven  churches  John  is 
directed  to  send  a  message,  but  the  individual  members  of 
these  churches  are  not,  necessarily,  they  to  whom  the  revelation 
is  made.  The  revelation  is  made  to  John,  and  to  them  like 
him  who  are  the  servants  of  Christ.  The  messages  to  the 
churches  are  but  a  part  of  the  revelation. 

The  letters  were  sent  primarily  to  these  churches  as  they 
existed  in  John's  day.  These  local  churches  have  long  since 
passed  away,  but  the  meaning  of  the  letters  is  certainly  not 
exhausted  in  any  local  application.     The  condition  described 


1 : 1-8  Prologue  7 

in  each  particular  case  was  true,  doubtless,  of  the  local  church. 
But  there  must  be  in  the  letters  a  meaning  applicable  to  all 
time  or,  at  least,  as  long  as  there  is  a  Church  on  earth. 

After  the  same  manner,  Paul's  epistles  were  addressed  to 
special  localities,  but  the  truth  contained  in  them  is  for  all 
time. 

These  epistles  to  the  seven  churches  are  equally  a  part  of 
the  inspired  Word  of  God.  Specifically  also  are  they  a  part 
of  this  particular  revelation  which  is  now  before  us. 

Again  and  again  we  have  the  solemn  reiteration : — "  He  that 
hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches."  The  truth  contained  in  the  letters  did  not  cease 
to  exist  when  the  churches  to  which  they  were  addressed 
became  extinct.  As  other  epistles  apply  to  the  Church  of  all 
times  and  all  circumstances,  so  do  these. 

We  shall  have  abundant  reason  to  believe  that  the  entire 
history  of  the  Christian  Church  on  earth  was  within  the  range 
of  vision  when  these  letters  were  written.  They  are,  in  fact, 
an  epitome  of  Church  history.  They  cover  the  whole  ground 
from  the  day  of  "  first  decline "  in  apostolic  times  to  the 
Second  Coming  of  Christ.  They  exhibit,  clearly  enough, 
features  not  only  existing  at  the  time,  but  continuing  on  while 
the  Church  remains  as  a  witness  for  Christ  on  earth. 

Because  this  is  so,  these  letters  have  an  important  and 
solemn  application  to  us,  as  well  as  to  those  to  whom  they 
were  primarily  written. 

We  have,  first  of  all,  the  salutation  "  to  the  seven  churches 
which  are  in  Asia  "  and,  for  reasons  given  already,  a  salu- 
tation to  ourselves  also.  It  is  a  salutation  of  "  grace  and 
peace."  "  Being  justified  by  faith,"  says  the  apostle,  "  we  have 
peace"  (Rom.  5:1).  But  faith  implies  grace.  The  principle 
of  faith  is  always  in  contrast  with  the  legal  principle. 
Righteousness,  however,  is  the  foundation  of  all  peace.  "  There 
is  no  peace,  saith  my  God,  to  the  wicked  "  (Is.  57:  21).  The 
law  proves  that  Jew  and  Gentile  are  alike  destitute  of 
righteousness  and  under  bondage  to  sin.     Grace,  we  know, 


8  The   Unfolding   of   the   Ages  1 : 1-8 

reigns  through  righteousness;  and,  if  man  be  found  without 
it,  if  he  be  guilty  and  with  no  claim  whatsoever  upon  God, 
then  there  can  be  no  peace  for  him  except,  indeed,  it  be 
brought  in  by  the  way  of  grace.  Thank  God,  we  know  where 
true  righteousness  is  found ;  it  is  in  Christ  alone.  "  There- 
fore, being  justified  by  faith,  we  have  peace  with  God,"  not 
through  any  righteousness  of  our  own,  but  "  through  Jesus 
Christ  our  Lord"  (Rom.  5:1).  Thus  grace  reigns  through 
righteousness,  and  is  ministered  to  us,  bringing  with  it  un- 
changeable peace  which  abides  on  this  unchangeable  foun- 
dation. "  Grace  and  peace,"  then,  cotiie  to  us,  and  their  value 
is  the  more  clearly  discerned  when  we  consider  from  whom  they 
come.  They  are  "  from  him  who  is,  and  who  was,  and  who  is  to 
come ;  and  from  the  seven  spirits  which  are  before  his  throne, 
and  from  Jesus  Christ,  the  faithful  witness,  the  firstborn 
from  the  dead,  and  the  ruler  of  the  kings  of  the  earth." 

The  expression,  "  Who  is,  and  who  was,  and  who  is  to  come," 
defines  for  us,  in  a  limited  way  of  course,  the  meaning  of  the 
name  Jehovah.  At  the  burning  bush,  Moses  asked  for  His 
name,  and  the  answer  to  this  was,  "  I  AM  THAT  I  AM  " 
(Ex.  3 :  14).  This  is  what  the  word  Jehovah  means.  He  is  the 
Self-Existent  One,  unchangeably  such,  the  same  yesterday,  and 
to-day,  and  forever.  As  He  is,  so  has  He  ever  been,  and  so 
shall  He  ever  be  throughout  all  the  ages  of  ages.  Let  man 
be  what  he  will ;  with  Jehovah  God  there  is  no  change.  Blessed 
for  us  indeed  is  this  truth  in  the  light  of  that  fuller  revelation 
of  Him  as  "  the  God  and  Father  of  our  Lord  Jesus  Christ  " 
(Eph.  1:3). 

The  salutation  is  not  alone  from  the  Father,  but  "  from 
the  seven  spirits  which  are  before  his  throne."  The  number 
seven  is  here,  as  elsewhere,  the  number  that  stands  for  perfec- 
tion. The  expression  used  brings  before  us  the  Holy  Spirit  in 
the  perfection  of  His  energy  as  connected  with  the  throne. 
These  words  suggest  what  is  written  in  prophetic  reference  to 
Christ:  "  The  spirit  of  the  Lord  shall  rest  upon  him,  the  spirit 
of  wisdom  and  understanding,  the  spirit  of  counsel  and  might. 


1 : 1-8  Prologue  9 

the  spirit  of  knowledge  and  of  the  fear  of  the  Lord"  (Is. 
II :  2). 

The  lamps  in  the  sanctuary  had  a  central  stem,  out  of  which 
there  sprang  six  others,  three  on  either  side.  This  central 
stem  with  its  six  branches  would  make  possible  the 
manifestation  of  the  sevenfold  energy  spoken  of  by  the 
prophet. 

In  Isaiah  this  perfection  of  energy  is  spoken  of  in  connec- 
tion with  Christ.  In  Him  was  manifest  this  sevenfold,  com- 
plete energy  of  the  Spirit.  These  suggestive  words,  then,  bring 
before  us  the  Holy  Ghost  in  all  the  fullness  of  His  energy. 
He  is  before  the  throne.  It  is  the  throne  of  God,  and  therefore 
of  holiness,  omnipotence,  and  wisdom.  From  such  a  throne 
comes  to  us  the  salutation  of  '*  grace  and  peace." 

It  is  not  only  from  Jehovah  the  Father,  and  the  Holy  Spirit, 
but  also  from  "  Jesus  Christ,  the  faithful  witness,  the  firstborn 
from  the  dead,  and  the  ruler  of  the  kings  of  the  earth."  Here 
the  language  is  plain  and  needs  no  interpretation,  but  just 
because  it  is  plain,  there  is  a  possibility  of  our  losing  the 
depth  of  its  meaning.  It  is  from  "  Jesus  Christ "  in  whom 
all  this  revelation  centers,  and  without  whom  none  could  be 
possible.  He  is  with  the  Father  and  the  Spirit  united  in  this 
word  of  grace  and  peace  to  us.  He  is  before  us  here  as  "  the 
faithful  witness,  the  firstborn  from  the  dead." 

Death,  with  its  dark  shadow  over  the  earth,  is  the  penalty 
of  sin.  From  the  beginning  sin  has  reigned,  and,  as  the 
apostle  says,  unto  death ;  and  it  was  into  death  Christ  went. 
Not  for  Himself;  for  death  had  no  claim  on  Him.  For  us 
He  endured  death.  He  died,  but  whatever  this  death  involved. 
He  came  out  of  it,  and  was  received  back  into  glory.  He  is 
thus  the  "  firstborn  from  the  dead."  The  very  words  "  first- 
born "  have  in  them  the  blessed  implication  of  others. 

Christ  is  not  only  "  firstborn  from  the  dead  " ;  He  is  "  the 
firstborn  among  many  brethren"  (Rom.  8:29).  Into  death 
He  went,  spoiling  principalities,  and  powers,  and  when  from 
death  He  ascended,  "He  led  captivity  captive"  (Eph.  4:8). 


10  The  Unfolding  of  the  Ages  1 : 1-8 

That  is,  He  led  a  multitude  of  captives  captive  to  Himself. 
Death  which  could  not  hold  Him  can  no  longer  hold 
them  for  whom  He  endured  it.  "  O  death,  where  is  thy 
sting?  O  grave,  where  is  thy  victory?  The  sting  of  death 
is  sin ;  and  the  strength  of  sin  is  the  law.  But  thanks  be  to 
God,  which  giveth  us  the  victory  through  our  Lord  Jesus 
Christ"  (I  CoR.  15:55-57)- 

In  this  glorious  character,  as  Saviour  from  death,  He  joins 
with  the  Father  and  with  the  Spirit  in  this  salutation  of  grace 
and  peace.  But  even  this  is  not  all.  He  is  The  Ruler  of  the 
kings  of  the  earth. 

The  kings  of  the  earth  were  in  compact  against  Him  when 
He  was  here.  To  this  fact  Scripture  testified  before  He 
came.  "  The  kings  of  the  earth  set  themselves,  and  the  rulers 
take  counsel  together,  against  the  Lord,  and  against  his 
anointed  "  (Ps.  2:2).  To  the  fulfillment  of  these  words  Peter 
refers  on  the  Day  of  Pentecost.  The  kings  of  the  earth  com- 
bined against  Him,  but  in  vain.  Herod  and  Pontius  Pilate, 
the  representative  heads  of  Jew  and  Gentile,  if  they  could  not 
unite  on  any  other  ground,  could  unite  in  opposition  to  Him. 
But  it  was  all  in  vain.  God's  decree  stood :  "  Yet  have  I  set 
my  King  upon  my  holy  hill  of  Zion  "  (Ps.  2:6). 

Christ  was  received  up  into  heaven,  and  took  His  seat  at 
the  right  hand  of  God.  He  shall  yet  come  to  occupy  His 
own  throne,  and  when  He  comes,  He  shall  be  owned  as  "  the 
King  of  kings  and  Lord  of  lords."  In  this  character  He 
speaks  to  us  here.  He  is  "  the  ruler  of  the  kings  of  the 
earth." 

Thus,  we  see,  the  salutation  comes  from  the  fullness  of 
the  glorious  Godhead,  and  no  wonder  there  is  from  them 
to  whom  it  comes  this  responsive  burst  of  praise :  "  To  him 
that  loveth  us,  and  hath  washed  us  from  our  sins  in  his  own 
blood,  and  he  hath  made  us  a  kingdom,  priests  to  his  God  and 
Father;  to  him  be  the  glory  and  the  might  unto  the  ages  of 
ages.  Amen."  The  word  here  is  loi'cth,  not  loved.  The 
love  of  Christ  is  not  of  a  character  to  be  expressed  in  the 


1 : 1-8  Prologue  11 

past  tense.  It  is  the  love  which  abides  in  immutable  strength 
as  He  abides  in  His  manifestation  of  it. 

In  the  energy  of  His  love  He  wrought  for  us,  and  the  shed- 
ding of  His  blood  for  the  remission  of  our  sins  is  His  esti- 
mate of  the  value  we  are  to  Him.  Thus  loosed  from  our  sins 
by  His  blood  we  become  not  kings  and  priests  merely,  but 
are  constituted  a  kingdom  and,  as  individuals  of  that  kingdom, 
priests  to  His  God  and  Father.  This  surely  is  the  "  holy 
priesthood "  of  which  the  apostle  Peter  speaks.  This  is 
what  Israel  might  have  been,  but  failed  so  signally  in  becom- 
ing. All  Christians,  therefore,  and  not  a  privileged  sacer- 
dotal class,  may  draw  near,  as  no  priest  under  the  Levitical 
system — not  even  the  high  priest — could  do.  With  the  excep- 
tion of  Christ,  our  High  Priest,  the  New  Testament  recog- 
nizes no  official  priest,  but  plainly  declares  that  all  believers 
are  privileged  to  approach  God.  The  possibility  of  Israel 
becoming  a  kingdom  of  priests  was  conditioned  on  their 
obedience  to  the  law ;  whereas  our  standing  as  priests  is 
established  by  the  perfect  obedience  of  Christ  in  our  behalf. 
His  obedience  was  for  all  believers  and  this  puts  the  self- 
styled  priest,  where  he  belongs,  on  a  level  with  all  believers. 

Do  we  sufficiently  appreciate  this  place  of  nearness  into 
which  divine  grace  has  brought  us?  Are  we  manifesting  the 
purity  suitable  to  such  a  profession?  Justified  by  faith,  we 
have  not  only  peace  with  God  through  our  Lord  Jesus  Christ, 
but  by  Him  also  we  have  access  into  this  grace  wherein  we 
stand;  and  this  grace  ought  to  be  the  strongest,  as  it  is  the 
only  efifective  plea  against  unholiness.  Where  sin  abounds, 
grace  doth  much  more  abound  and  pleads  for  the  denial  of 
"  ungodliness  and  worldly  lusts,"  and  exhorts  us  to  "  live 
soberly,  righteously,  and  godly,  in  this  present  world;  look- 
ing for  that  blessed  hope,  and  the  glorious  appearing  of  the 
great  God  and  our  Saviour  Jesus  Christ;  who  gave  himself 
for  us,  that  he  might  redeem  us  from  all  iniquity,  and  purify 
unto  himself  a  peculiar  people,  zealous  of  good  works  "  (Tit. 
2:12-14).    Did  we  measure  up  to  this,  how  our  hearts  would 


12  The  Unfoldixg  of  the   Ages  1 : 1-8 

join  in  the  glad  ascription  of  glory  and  might  unto  Him  unto 
the  ages  of  ages ! 

Only  as  we  practically  manifest  a  character  corresponding 
to  the  place  which  this  grace  has  established  for  us,  shall  we 
be  in  a  position  to  give  out  truthful  testimony  concerning 
Him.  In  Revelation  the  recognition  of  redemption  consti- 
tuting a  priesthood  of  all  believers  is  followed  by  the  testi- 
mony :  "  Behold  he  cometh  with  clouds,  and  every  eye  shall 
see  him,  and  such  as  pierced  him,  and  all  the  tribes  of  the 
earth  shall  wail  because  of  him." 

There  is  no  uncertain  sound  in  this  testimony.  There  is 
no  failure  here  to  tell  out  the  whole  truth ;  no  fear  of  man 
to  restrain  its  utterance.  What  has  become  of  this  blessed 
hope  of  apostolic  days?  What  is  it  that  restrains  us  from 
bearing  witness  to  the  truth  of  our  Lord's  return  to  earth? 
Is  it  because  there  has  been  confusion  of  thought,  or  diver- 
sity of  opinion?  However  much  of  diversity  of  opinion  there 
may  be  as  to  details  connected  with  this  event,  there  can  be 
none  surely  as  to  the  essential  truth  itself.  Christ  is  coming ! 
This  fact  is  in  all  our  evangelical  creeds,  and  yet  how  little 
we  hear  of  it !  Theme  after  theme  is  taken  up  and  discussed, 
but  as  to  this  profound  silence  reigns.  If  we  were  living, 
as  we  ought,  abreast  with  our  profession,  and  as  priests  in 
intimate  relationship  with  God,  would  this  proclamation  be 
of  so  startling  a  character?  Why  is  it,  that  from  so  many 
pulpits  where  Bible  themes  and  truths  are  presented,  this 
blessed  truth  is  given  no  recognition?  Even  where  it  is 
given  some  little  place,  it  is  done  almost  with  an  apology. 
There  is  neither  apology  nor  reserve  here.  "  Behold  he 
cometh  with  clouds,  and  every  eye  shall  see  him."  He 
shall  come  in  visible  glory  from  the  invisible  glory  where 
He  now  is  "  and  every  eye  shall  see  him,  and  such  as  pierced 
him."  These  words  carry  us  back  to  the  prophecy  of  Zecha- 
riah,  where  Israel  is  seen  in  full  repentance  before  Him,  who 
"  was  wounded  "  in  the  house  of  His  friends.  "  They  shall 
look  upon  me  whom  they  have  pierced,  and  they  shall  mourn 


1 : 1-8  Prologue  13 

for  him,  as  one  mourneth  for  his  only  son,  and  shall  be  in 
bitterness  for  him,  as  one  that  is  in  bitterness  for  his  first- 
born. In  that  day  shall  there  be  a  great  mourning  in  Jeru- 
salem "  (Zech.  I2:io-ii).  "In  that  day  there  shall  be  a 
fountain  opened  to  the  house  of  David  and  to  the  inhabitants 
of  Jerusalem  for  sin  and  for  uncleanness  "   (Zech.  13:1). 

This  appearance  foretold  by  the  prophet  is  without  question 
the  one  announced  here  in  the  book  of  Revelation.  The  Jews 
are  viewed  as  being  upon  the  scene  once  more.  They  that 
"  pierced  him  "  shall  look  upon  Him.  Then,  and  not  till  then, 
shall  the  fountain  be  opened  for  sin  and  uncleanness.  Then, 
and  not  till  then,  shall  the  many  promises  of  the  Old  Testa- 
ment concerning  Israel  be  brought  to  pass.  Israel  has  a  part 
to  play  in  the  future,  which  we  cannot  lightly  pass  over  without 
doing  violence  to  the  entire  structure  of  sacred  prophecy. 

This  appearance  of  Christ  is  not  for  the  Church,  but  for  the 
restoration  of  Israel  to  blessing.  The  Church  will  be  gone 
from  the  earth  before  this  day  is  ushered  in.  When  He 
appears,  we  also  shall  "appear  with  him  in  glory"  (Col. 
3:4).  To  appear  with  Him  in  glory  necessitates  our  being 
zifith  Him  before  the  glory  dawns.  They  that  are  asleep  in 
Jesus  shall  be  raised,  and  we  that  are  alive  and  remain  shall 
be  changed  and  caught  up  with  them,  that  we  may  all  come 
together  with  Him.  (i  Thess.  4:  13-18). 

Ignore  this  truth,  as  we  may;  yet  God  will  not  ignore  it, 
and  the  clear  and  explicit  testimony  found  here  in  Revelation 
is  subscribed  by  a  "  Yea,  amen." 

Another  voice  proclaims  this.  It  is  the  voice  of  Him  who 
declares  Himself  as  follows :  "  I  am  the  Alpha  and  the  Omega, 
saith  the  Lord  God,  he  who  is,  and  who  was,  and  who  is  to 
come,  the  Almighty."  Thus  God  seals  with  His  own  affirma- 
tion this  testimony. 

It  is  the  same  Jehovah  speaking  here  who  gave  us  the  words 
of  salutation.  It  is  the  unchangeable  God,  and,  withal,  "  the 
Almighty,"  who  is  fully  competent  to  fulfill  His  own  word. 
To  this  He  has  pledged  Himself.     So  when  Christ  comes,  "  in 


14  The  Unfolding  op  the  Ages  1:1-8 

the  clouds  of  heaven  with  power  and  great  glory,"  it  is  also 
the  revelation  of  "  the  glory  of  his  Father."  Let  men  turn 
away,  if  they  will,  from  this  proclamation ;  yet  God  will  put 
His  own  seal  upon  it:  for  the  testimony  is  true.  Christ  is 
coming,  both  for  judgment  and  for  blessing,  and  to  the 
announcement  there  is  subscribed  the  "  Yea,  amen "  of 
God.  The  decree  of  the  second  Psalm  has  yet  to  be  fulfilled. 
Man's  day  upon  the  earth  must  come  to  a  close.  The  night 
of  sorrow  must  yield  to  the  morning  that  shall  break  without  a 
cloud.  Israel,  scattered  among  the  nations,  is  not  cast  oflf 
forever.  Out  of  Zion  is  to  come  the  Deliverer  who  shall 
turn  away  ungodliness  from  Jacob,  and,  by  this  manifestation 
of  divine  power  in  his  behalf,  Jacob  shall  be  transformed  into 
Israel.  He  shall  answer  to  his  name.  All  this  shall  be 
brought  to  pass,  not  because  of  what  man  is,  or  because  of 
what  man  can  do,  but  because  it  is  the  "  Yea,  amen  "  of  God. 
Thus  the  coming  of  Christ  is  the  world's  o)ily  hope,  but  how 
blessed  that  hope !  To  this,  and  the  attending  glories,  our 
attention  shall  be  turned  in  these  pages,  and  to  be  occupied 
with  Christ  after  this  fashion  is  in  itself  glory  for  us  here. 
After  the  salutation,  with  its  responsive  voice  and  testimony, 
there  is  opened  to  us  the  first  vision  of  the  book. 


II 

THE  GOLDEN    LAMPSTANDS 

I  John,  your  brother  and  joint-partaker  in  the  tribulation  and 
kingdom  and  patience  in  Jesus,  was  in  the  island  that  is  called  Patmos, 
for  the  word  of  God  and  for  the  testimony  of  Jesus.  I  became  in 
[the]  Spirit  on  the  Lord's  day,  and  I  heard  behind  me  a  great  voice, 
as  of  a  trumpet,  saying,  What  thou  seest  write  in  a  book,  and  send  [it] 
to  the  seven  churches :  to  Ephesus,  and  to  Smyrna,  and  to  Pergamos, 
and  to  Thyatira,  and  to  Sardis,  and  to  Philadelphia,  and  to  Laodicea. 
And  I  turned  to  see  the  voice  which  was  speaking  with  me ;  and  having 
turned,  I  saw  seven  golden  lampstands,  and  in  the  midst  of  the  lamp- 
stands  one  like  unto  [the]  Son  of  man,  clothed  with  a  garment  down 
to  the  feet,  and  girt  about  at  the  breasts  with  a  golden  girdle.  His 
head  and  his  hair  were  white  as  white  wool,  as  snow,  and  his  eyes  as 
a  flame  of  fire;  and  his  feet  were  like  fine  brass,  as  if  they  were 
burning  in  a  furnace;  and  his  voice  was  as  the  sound  of  many  waters; 
and  he  had  in  his  right  hand  seven  stars ;  and  out  of  his  mouth  went 
a  sharp,  two-edged  sword;  and  his  countenance  was  as  the  sun  shineth 
in  its  strength.  And  when  I  saw  him,  I  fell  at  his  feet  as  dead;  and 
he  laid  his  right  hand  upon  me,  saying,  Fear  not;  I  am  the  first  and 
the  last,  and  the  living  one.  And  I  was  dead,  and  behold  I  am  alive 
unto  the  ages  of  the  ages ;  and  I  have  the  keys  of  death  and  of 
hades.  Write,  therefore,  what  thou  hast  seen,  and  the  things  that  are, 
and  the  things  that  are  about  to  be  after  these;  the  mystery  of  the 
seven  stars  which  thou  sawest  upon  my  right  hand,  and  the  seven 
golden  lampstands.  The  seven  stars  are  angels  of  the  seven  churches; 
and  the  seven  lampstands  are  seven  churches. — (Chapter  1:9-20.) 

JOHN  is  in  the  island  that  is  called  Patmos,  and  he  tells 
us  how  he  came  to  be  there.  It  v^^as  for  "  the  word  of 
God  and  for  the  testimony  of  Jesus."  He  was  not  there 
by  any  choice  of  his  own.  He  was  an  outcast  from  the 
world,  because  he  was  true  to  the  word  of  God  and  to  the  tes- 
timony of  Jesus.  Jesus,  before  him,  had  been  banished  from  the 
world.  John,  because  of  his  loyalty  to  Jesus  whom  the  world 
would  not  have,  is  driven  into  exile.     If  he  be  shut  out  from 

15 


16  The  Unfolding  of  the  Ages  1:9-20 

the  world,  he  is  thus  the  more  shut  in  to  God.  The  place  of 
his  banishment  becomes  the  place  of  vision  and  the  display  of 
divine  glory. 

The  attitude  of  the  world  toward  Jesus  is  not  changed,  and 
they  that  have  fellowship  with  Him  must  of  necessity  feel 
conscious  of  this,  and  be  willing  to  walk  apart  with  Him. 

One  may  be  true  to  Christ  without  open  rejection,  but  the 
value  of  his  testimony  to  the  world  will  depend  upon  his 
attitude  toward  it.  If  circumstances  are  such  as  to  make  open 
rejection  impolitic,  he  may  count  always  upon  a  secret  hos- 
tility that  may  be  even  more  insidious  and  dangerous.  The 
world  is  always  demanding  of  the  Christian  either  alliance 
or  open  war.  Men  may  attempt  to  mark  off  neutral  territory 
between  Christ  and  the  world,  but  there  is  in  fact  none.  Of 
John's  loyalty  to  Jesus  there  is  no  question,  and  because  of 
it  the  world  sends  him  into  banishment.  The  rockbound 
shores  of  Patmos  cannot  separate  John  from  God,  nor  limit  the 
sphere  of  his  testimony.  His  exile  from  the  world  gives  him 
power  over  it. 

When  Isaac  went  out  of  the  land  of  the  Philistines,  his  testi- 
mony had  weight  with  them.  The  same  necessity  is  upon 
the  servants  of  Christ  to-day.  Separation  is  the  secret  of 
power  in  testimony, 

John  here  identifies  himself  with  those  whom  he  is  address- 
ing. He  is  "  brother  and  joint-partaker  in  the  tribulation  and 
kingdom  and  patience  in  Jesus."  For  the  servants  of  Christ, 
tribulation  is  ordained  as  part  of  the  path.  The  "  tribulum  " — 
whence  the  word  tribulation — was  a  Hail  to  separate  the  wheat 
from  the  chaff.  Paul  says :  "  We  glory  in  tribulations  also : 
knowing  that  tribulation  worketh  patience ;  and  patience, 
experience ;  and  experience,  hope :  and  hope  maketh  not 
ashamed ;  because  the  love  of  God  is  shed  abroad  in  our  hearts 
by  the  Holy  Ghost  which  is  given  unto  us"  (Rom.  5:3-5). 
"  In  the  world,"  says  Jesus,  "  ye  shall  have  tribulation :  but 
be  of  good  cheer;  I  have  overcome  the  world  "  (John  16:  33). 
This  is  the  path  that  leads  to  glory,  and  all  true  followers  of 


1 : 9-20  The    Golden    Lampstands  17 

Christ  are  on  it.  At  the  same  time  we  are  in  "  the  kingdom 
of  Jesus  " ;  not  in  "  his  kingdom  and  glory,"  which  is  yet  to 
be  manifested,  but  in  His  "  kingdom  and  patience."  This 
speaks  of  the  time  in  which  we  are  now  living.  It  is  the  time 
of  Christ's  patience,  and  is  to  be  ended  by  His  manifestation 
in  glory.  If,  in  this  time  of  His  patience,  we  are  exiled  from 
the  glist  of  the  world,  it  is  but  the  testimony  of  our  identifica- 
tion with  Christ  now,  and  assures  us  of  a  part  in  the  coming 
kingdom  of  glory.  Meanwhile  the  place  of  banishment  may 
become  radiant  with  the  revelation  of  the  glory  of  God. 

On  "  the  Lord's  day,"  the  Spirit  lays  hold  of  John  for  the 
purpose  of  revealing  the  mind  of  God.  It  was  a  special 
anointing  for  the  special  purpose  in  view, 

"  The  Lord's  day  "  is,  doubtless,  the  first  day  of  the  week ; 
the  day  that  marked  His  triumph  over  death  by  resurrec- 
tion, the  seal  of  His  accomplished  work  for  us.  Some  have 
strangely  confused  this  Lord's  day  with  the  day  of  the  Lord 
at  the  end  of  the  age.  According  to  this  idea,  John  was 
carried  in  spirit  to  the  day  of  the  Lord's  manifestation.  If 
the  day  of  the  Lord  had  been  intended,  it  would  have  been  so 
expressed.  Men  persist  in  confusing  what  Scripture  never- 
theless keeps  distinct.  The  Lord's  day  is  Sunday,  the  first 
day  of  the  week,  and  the  Spirit  is  not  John's  spirit,  but  the 
Holy  Spirit. 

John  is  filled  with  the  Holy  Spirit  and  the  ages  unfold 
before  him.  First  a  commission  is  given  to  him.  A  voice, 
like  the  sound  of  a  trumpet,  bids  him :  "  Write  in  a  book  "  what 
he  sees,  and  send  it  to  the  seven  churches  in  Asia.  Turning 
back  to  see  the  voice  he  is  given  the  first  vision.  "  Seven  golden 
lampstands  "  appear  before  him,  and  these  are  declared  to  be 
"  seven  churches." 

Lampstands  are  of  course  for  the  night.  While  the  day 
lasts,  they  are  needless.  Jesus  said :  "  I  must  work  the 
works  of  him  that  sent  me,  while  it  is  day :  the  night  cometh, 
when  no  man  can  work.  As  long  as  I  am  in  the  world,  I  am 
the  light  of  the  world  "  (John  9:4-5). 


18  The  Unfolding  of  the  Ages  1:9-30 

Christ  has  been  banished  from  the  world,  and  the  night  will 
continue  until  He  comes  again.  Meanwhile  the  Church  is  to 
be  a  testimony  for  Him  upon  the  earth.  This  is  the  plain 
significance  of  the  words :  "  Ye  are  the  light  of  the  world  " 
(Matt.  5:  14). 

The  lampstands,  seven  in  number,  represent  the  corporate 
and  complete  testimony  for  Christ  on  earth  during  His  absence 
from  it.  "  In  the  midst  of  the  lampstands,"  John  sees,  "  one 
like  unto  the  Son  of  man."  He  is  clothed  in  the  robe  of  a 
priest,  and  girt  about  with  a  golden  girdle.  The  hair,  which 
is  "  white  as  white  wool,  as  snow,"  tells  naturally  enough  of 
wisdom  which  is  supposed  to  be  acquired  by  the  length  of 
days.  Under  a  similar  description  one  is  spoken  of  by  Daniel 
as  "  the  Ancient  of  days."  The  purity  of  the  whiteness 
testifies  to  the  absolute  perfection  of  wisdom  which  is  His. 

His  eyes  are  spoken  of  as  "  a  flame  of  fire."  With  eyes  like 
that  He  is  looking  at  the  seven  churches,  His  representatives 
on  earth,  and  searching  them  through  and  through. 

In  his  right  hand  were  seven  stars  and  "  out  of  his  mouth 
went  a  sharp,  two-edged  sword,  and  his  countenance  was  as 
the  sun  shineth  in  its  strength."  This  description  exhibits  and 
represents  no  other  than  Christ  Himself.  He  is  standing  in 
the  midst  of  the  churches,  searching  them  out,  and  giving  His 
full  estimate  of  them. 

The  symbolic  language  is  easily  understood.  Take  for 
example  the  expression,  "  Out  of  his  mouth  went  a  sharp,  two- 
edged  sword."  The  same  expression  is  used  in  the  nineteenth 
chapter  where  Christ  is  seen  coming  in  judgment.  "  And  out 
of  his  mouth  goeth  a  sharp  [two-edged]  sword,  that  with  it 
he  may  smite  the  nations."  After  the  beast  and  the  false 
prophet  are  consigned  to  the  burning  lake,  the  rest  are  "  slain 
with  the 'sword  of  him  that  sat  upon  the  horse,  which  [sword] 
proceeded  out  of  his  mouth ;  and  all  the  birds  were  filled  with 
their  flesh"  (Rev.  19:21).  The  sword  is  the  well-known 
symbol  of  the  Word.  "  For  the  word  of  God  is  quick,  and 
powerful,  and   sharper  than  any   two-edged  sword,  piercing 


1 : 9-30  The    Golden    Lampstands  19 

even  to  the  dividing  asunder  of  soul  and  spirit,  and  of  the  joints 
and  marrow,  and  is  a  discerner  of  the  thoughts  and  intents  of 
the  heart  "  (Heb.  4:12). 

The  execution  of  judgment  upon  the  remnant  is  with  the 
sivord.  This  judgment  is  according  to  the  word.  Jesus 
says :  "  If  any  man  hear  my  words,  and  believe  not,  I  judge 
him  not:  for  I  came  not  to  judge  the  world,  but  to  save  the 
world.  He  that  rejecteth  me,  and  receiveth  not  my  words, 
hath  one  that  judgeth  him:  the  word  that  I  have  spoken,  the 
same  shall  judge  him  in  the  last  day  "  (John  12:47-48).  So 
also  at  the  great  white  throne,  judgment  is  according  to  the 
books. 

At  sight  of  Him  John  falls  at  His  feet  "  as  dead,"  but  He 
lays  "his  right  hand"  (the  hand  which  held  the  stars)  upon 
John  saying,  "  Fear  not ;  I  am  the  first  and  the  last,  and  the 
living  one.  And  I  was  dead,  and  behold  I  am  alive  unto  the 
ages  of  the  ages ;  and  I  have  the  keys  of  death  and  of  hades." 

In  these  words  He  declares  Himself  in  terms  apart  from 
all  symbolic  language.  Out  of  death  He  has  come  to  be  alive 
"  unto  the  ages  of  the  ages."  He  has  come  out  of  it  also  in 
absolute  victory  over  it,  holding,  as  here  affirmed,  "  the  keys 
of  death  and  of  hades." 

"  Hades "  is  the  Greek  word  for  the  Hebrew  "  sheol." 
These  words  are  the  same  in  meaning.  Sheol  in  the  Old 
Testament,  and  hades  in  the  New,  define  the  abode  of  the 
departed  spirits  of  the  dead.  The  bodies  of  the  dead  were 
consigned  to  the  grave.  The  spirit  always  went  to  sheol  or 
hades  prior  to  the  death  of  Christ  who,  in  the  language  of  the 
Apostles'  creed,  "  descended  into  hades."  His  Spirit  went 
to  the  realm  of  the  spirits  of  them  who  had  died  before  Him. 
This  abode  of  disembodied  spirits  was  separated  by  a  great 
gulf.  On  the  one  side  of  it  were  the  spirits  of  the  justified; 
on  the  other  were  the  spirits  of  the  impenitent. 

Christ,  entering  hades,  delivered  the  spirits  of  the  justified, 
and  they  are  now  with  Him.  When  He  ascended  on  high  He 
led  captivity  captive.   (Eph.  4:8,  Marg.)     In  the  Scripture 


20  The  Unfolding   of  the  Ages  1 : 9-20 

before  us  He  appears  as  the  ascended  One,  holding  in  His 
hand  the  keys  of  hades.  Sheol  and  hades  are  no  longer  the 
abode  of  the  spirits  of  the  righteous  dead.  When  the  Christian 
dies  he  departs  to  be  with  Christ.  (Phil,  i  :  23.  2  CoR.  5:  8),* 

As  the  Risen  One,  having  title  to  speak.  He  says  to  John : 
"  Write,  therefore,  what  thou  hast  seen,  and  the  things  that 
are,  and  the  things  that  are  about  to  be  after  these." 

These  words,  as  before  stated,  indicate  the  proper  division 
of  the  book. 

"  The  things  that  are  "  come  before  us  in  the  seven  letters 
to  the  churches. 

In  these  letters  are  exhibited  the  moral  features  of  the 
Church  from  the  point  of  first  departure  in  Ephesus  until  the 
Second  Coming  of  Christ.  This  statement  will  be  confirmed 
when  the  letters  are  considered  in  detail. 

In  the  last  four  messages  the  coming  of  Christ  is  distinctly 
announced.  What  gives  character  to  these  four  will  be  found 
existing  therefore  when  Christ  comes. 

The  first  division  will  carry  us  through  the  entire  history 
of  the  Church  on  earth. 

The  second  division,  "  the  things  that  are  about  to  be  after 
these,"  has  to  do  mainly  with  the  restoration  of  Israel,  and 
the  keeping  of  Old  Testament  pledges  respecting  Israel  and 
the  earth.  It  goes  beyond  this,  as  will  appear,  but  this  is  the 
central  theme  in  this  second  division  of  the  book.  Israel,  and 
God's  purposes  respecting  Israel,  are  kept  constantly  before 
us,  and  the  other  nations  and  various  opposing  forces  are 
viewed  as  they  come  in  connection  with  the  execution  of  these 
purposes.  In  the  second  division  there  lies  open  before  us 
the  whole  field  of  prophecy.  There  is  throughout  an  obvious 
connection  with  Old  Testament  predictions,  and  our  inter- 
pretation must  be  in  full  harmony  with  them.  Discordant 
notes  are  evidence  of  error.     The  failure  to  observe  this  is 

*  For  an  exhaustive  statement  concerning  the  local  habitation  of 
departed  spirits  the  reader  is  referred  to  the  very  able  Excursus  on 
Hades,  by  the  American  Editor,  in  Lange's  Commentary. 


1 : 9-20  The    Golden    Lampstands  21 

responsible  for  the  many  misapplications  of  Old  Testament 
prophecies. 

The  burden  of  keeping  the  Church  on  the  scene  throughout 
is  heavier  than  any  school  of  interpreters  can  bear  and 
accounts  for  the  hopeless  confusion  into  which  the  book  of 
Revelation  has  been  thrown.  The  view  taken  in  these  pages 
must  find  its  vindication  in  Scripture,  and  abundant  testimony 
will  be  furnished  in  support  of  it. 

Whatever  of  failure  there  may  be  on  the  part  of  the  Church 
as  a  whole,  the  "  seven  stars,"  which  are  the  messengers  to 
the  churches,  are  held  firmly  in  the  right  hand  of  Him  who 
stands  in  judgment  over  all.  The  Church  may  fail.  It 
surely  will  as  the  witness  for  Christ  here,  but  individuals  may 
remain  true  to  Him,  and  they  shall  be  upheld  by  "  the  right 
hand  "  of  his  righteousness. 

To  the  letters  themselves  our  attention  is  now  turned.  In 
each  of  them  there  is  the  solemn  admonition,  "  He  that  hath 
an  ear,  let  him  hear  what  the  Spirit  saith  unto  the  churches." 
In  each  of  them,  also,  there  is  a  promise  to  the  overcomer. 
In  the  first  three,  the  promise  to  the  overcomer  follows  the 
admonition  to  hear;  in  the  last  four,  the  admonition  follows 
the  promise.  In  the  last  four,  also,  mention  is  made  of  the 
Coming  of  the  Lord,  which  event  is  not  referred  to  in  the  first 
three.     These  things  are  without  doubt  significant. 

The  characteristic  features  described  in  the  last  four  letters 
will  be  found  manifest  in  the  Church  when  the  Lord  comes. 

There  is,  beyond  all  peradventure,  an  historical  development 
from  Ephesus  to  Thyatira.  This  development  is  moreover  one 
of  spiritual  decline.  The  down-grade,  with  the  exception  of 
Smyrna,  is  persistent  until  Thyatira  is  reached.  In  Thyatira 
is  the  culmination  of  everything  that  has  gone  before.  Thya- 
tira is  Rome  in  full  embryo,  and  its  evolution  goes  on  until, 
in  the  second  division  of  the  book,  it  appears  as  "  Mystery, 
Babylon."  Remaining,  after  all  true  believers  are  taken  from 
the  earth,  it  is  finally  found  seated  on  the  back  of  the  Beast. 
The  papal  dream  shall  have  its  brief  period  of  reality,  and 


22  The  Unfolding  of  the  Ages  1 : 9-20 

then  judgment  without  mercy  shall  overwhelm  the  whole 
system.  This  is  the  woman  that  terms  herself  a  prophetess, 
but  is  in  reality  "  Jezebel."  To  this  church  in  Thyatira  is 
given  the  first  announcement  of  the  Lord's  return. 

Sardis,  Philadelphia,  and  Laodicea  represent  conditions 
effected  by  a  revolt  from  what  is  manifest  in  Thyatira.  These 
last  three  also  continue  on  in  moral  character  to  the  end,  so 
that,  when  Jesus  comes,  individuals  in  the  Church  will  be 
found  connected  with  one  or  other  of  the  phases  exhibited  in 
these  last  four  churches. 

These  things  will  come  before  us  more  clearly  as  we  take 
up  the  letters  in  order. 


Ill 

THE   LOSS   OF   FIRST   LOVE 

To  the  angel  of  the  church  in  Ephesus  write: — These  things  saith 
he  that  holdeth  the  seven  stars  in  his  right  hand,  who  walketh  in  the 
midst  of  the  seven  golden  lampstands.  I  know  thy  works  and  thy 
labor,  and  thine  endurance,  and  that  thou  canst  not  bear  evil  men ; 
and  thou  hast  tried  those  who  say  that  they  are  apostles  and  are  not, 
and  hast  found  them  liars ;  and  thou  hast  endurance  and  hast  borne 
for  my  name's  sake,  and  hast  not  wearied.  But  I  have  against  thee 
that  thou  hast  left  thy  first  love.  Remember  therefore  from  whence 
thou  hast  fallen,  and  repent,  and  do  the  first  works;  but  if  not,  I  am 
coming  unto  thee,  and  will  remove  thy  lampstand  out  of  its  place, 
except  thou  repent.  But  this  thou  hast,  that  thou  hatest  the  works  of 
the  Nicolaitans,  which  I  also  hate.  He  that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  to  the  churches.  To  him  that  overcometh,  will 
I  give  to  eat  of  the  tree  of  life,  which  is  in  the  paradise  of  God. — 
(Chapter  2:  1-7.) 

THE  church  in  Ephesus,  and  not  of,  as  in  the 
common  version,  is  brought  under  examination  in 
this  first  letter.  It  is  directed  to  the  angel  of  the 
church,  and  this  is  without  doubt  significant.  The 
moral  condition  in  Ephesus  is  set  before  us  in  clear  and 
concise  language.  If  these  letters  exhibit  historical  phases 
of  the  Church  in  general,  then  the  letter  to  the  angel  in  Ephesus 
is  a  typical  picture  of  the  spiritual  decline  and  departure  from 
God  which  was  painfully  manifest  even  in  the  days  of  Paul. 
To  the  elders  of  this  very  church  Paul  gave  warning  of  the 
coming  apostasy.  He  said  to  them :  "  I  know  this,  that  after 
my  departing  shall  grievous  wolves  enter  in  among  you,  not 
sparing  the  flock.  Also  of  your  own  selves  shall  men  arise, 
speaking  perverse  things,  to  draw  away  disciples  after  them  " 
(Acts  20:29-30).  The  apocalyptic  letter  tells  us  how  liter- 
ally Paul's  prediction  came  to  pass.  The  evil,  which  so  quickly 
overwhelmed  the  Church,  did  not  come  altogether  from  with- 

23 


24  The   Unfolding   of   the   Ages  2 : 1-7 

out,  but  manifested  itself  in  the  perversion  of  truth  within  the 
walls.  But  this  was  not  confined  to  Ephesus.  Paul  gave  the 
Corinthians  the  same  warning,  and  the  church  in  Ephesus 
represents  the  general  moral  condition. 

The  Church,  as  Paul  most  plainly  declares,  is  "  the  body  of 
Christ."  This  body  is  made  up  of  all  true  believers,  whether 
living  upon  the  earth,  or  asleep  in  Christ,  Individual  believers, 
wherever  found,  are  members  of  that  one  body.  Christ's 
body  is  not  made  up  of  churches  in  various  places,  but  of 
members. 

When  a  church  in  a  certain  locality  is  spoken  of,  as  here, 
"  the  church  in  Ephesus,"  it  means  a  company  of  believers, 
united  together  for  the  purpose  of  worship  and  service.  In 
this  restricted  sense  we  may  speak  of  "  the  church  "  as  exist- 
ing in  different  localities. 

The  Church  is  the  representative  of  Christ  on  earth ;  the 
church  in  Ephesus  would,  therefore,  be  the  representative  of 
Christ  in  that  particular  place. 

After  the  same  manner  we  speak  of  the  church  "  in 
Corinth,"  or  of  the  church  '*  in  Colosse."  All  the  epistles  are 
addressed  after  this  manner  to  churches  in  definite  regions. 
Conditions  might  exist,  where  Christians  were  organized  for 
work  and  worship,  that  might  give  rise  to  the  necessity  of 
some  special  communication  to  meet  local  needs.  Such  a 
state  existed  in  Corinth  which  necessitated  the  Corinthian 
letters. 

We  may  be  absolutely  sure  that  no  apostolic  letters  that 
were  designed  to  be  a  part  of  Divine  Revelation  could,  by  any 
possibility,  have  exhausted  their  meaning  in  the  local  applica- 
tion. What  is  preserved  for  us  in  Scripture  is  for  the  Church 
of  all  times,  and  in  all  localities. 

It  is  important  to  observe  that  the  communication  in  every 
case  is  addressed  to  the  angel  of  the  church.  We  find  no  such 
address  in  any  other  apostolic  epistle. 

Who,  then,  is  meant  by  the  angel  to  whom,  in  each  case,  the 
message  is  sent? 


3 : 1-7  The  Loss  of  First  Love  25 

"  It  is  not  very  easy  for  an  English  reader,"  says  the  Pulpit 
Commentary,  "  to  understand,  to  w^hat  office  in  the  Church  such 
an  expression  can  refer.  The  various  meanings  of  bishop, 
overseer,  pastor  and  messenger  have  been  assigned." 

The  same  Commentary  speaks  of  certain  offices  in  the  early 
Christian  church,  which  were  copied  from  existing  offices  in 
the  Jewish  synagogue.  The  characteristics  of  the  one  holding 
such  an  office  are  then  given  us,  and  we  are  warned  against 
"  disputation,"  because  we  have  now  no  such  officer  in  any  of 
the  main  forms  of  church  government. 

It  may  be  possible  that  there  were,  in  the  early  days  of  the 
Church,  men  that  acted  as  leaders  of  worship,  and  expounders 
of  truth,  to  whom  the  term  "  angel "  may  have  been  applied. 
But  the  questions  remain.  Does  the"  word  a)igel  refer  to  such 
officers?  Is  there  any  corresponding  official  class  in  the 
Church  now  ?    Could  the  modern  pastor  or  bishop  be  intended  ? 

The  word  angel  is  a  Greek  one,  defining  another  Hebrew 
word  that  means  "  a  messenger."  It  may  signify  an 
ordinary  messenger,  or  may  apply  to  prophet  or  priest  as  in 
the  Old  Testament.  But  to  whom  does  it  apply  as  used  here? 
It  is  natural  enough,  as  things  exist  to-day,  to  think  of  a 
diocesan  bishop,  or  pastor  of  a  given  church,  and  this  in  fact 
is  the  common  interpretation  of  it.  The  "  angel,"  whoever 
he  be,  is  spoken  of  as  in  connection  with  the  local  church.  Is 
he  any  official  of  the  Church? 

If  so,  these  addresses  are  altogether  exceptional.  In  every 
other  instance  communications  are  sent  to  "  the  saints  in 
Christ  Jesus."  So  Paul  writes  to  the  Romans,  "  to  all  that  be 
in  Rome,  beloved  of  God,  called  to  be  saints."  In  the  same 
way  other  letters  are  addressed.  It  is  never  to  anyone  in 
ecclesiastical  control,  but  to  all  believers  in  Christ.  In  this 
letter  to  Ephesus  and  in  the  following  letters  the  angel  is 
addressed,  and  he  is  held  responsible,  and  rebuked  for  existing 
conditions.  We  do  not  for  a  moment  believe  that  this  could 
be  rightly  affirmed  of  any  official  class. 

It  is  true  there  have  been  given  to  the  Church  "  apostles, 


26  The  Unfolding   of  the  Ages  2 : 1-7 

prophets,  evangelists,  pastors,  and  teachers."  Such  are  en- 
dowed with  gifts  to  be  used  for  the  edification  of  "  the  body 
of  Christ,"  which  is  the  Church.  They  might  labor  in  various 
fields,  but  they  could  hardly  with  justice  be  held  respon- 
sible for  the  spiritual  condition  of  those  to  whom  they  min- 
istered. 

It  would  be  difficult  to  convince  ourselves  that  these 
addresses  to  the  seven  churches  were  sent  to  any  official  class 
of  this  kind,  provided  we  were  obliged  to  think  also  that  they 
could  be  charged  with  the  spiritual  condition  found  there.  It 
would  seem  almost  certain,  then,  that  these  "  angels  "  are  not 
official  representatives. 

The  "  seven  stars,"  first  seen  held  in  the  right  hand  of 
Christ,  are,  afterwards,  declared  to  be  the  "  angels "  of  the 
churches.  Stars  are  heavenly  bodies;  they  shine  in  heavenly 
places,  and  the  night  brings  them  into  view. 

The  Christian  calling  is  heavenly  both  in  character  and  in 
inheritance.  May  not  these  stars  represent  those  who  are  held 
responsible  for  exhibiting  the  light  of  Christ  during  His 
absence,  to  shine  through  the  night  until  He  comes  again? 

In  this  connection,  it  is  interesting  to  remember  God's 
promise  to  Abram  concerning  seed. 

"  The  Lord  said  unto  Abram,  after  that  Lot  was  separated 
from  him.  Lift  up  now  thine  eyes,  and  look  from  the  place 
where  thou  art  northward,  and  southward,  and  eastward,  and 
westward :  for  all  the  land  which  thou  seest,  to  thee  will  I  give 
it,  and  to  thy  seed  for  ever.  And  I  will  make  thy  seed  as  the 
dust  of  the  earth ;  so  that  if  a  man  can  number  the  dust  of  the 
earth,  then  shall  thy  seed  also  be  numbered  "  (Gen.  13 :  14-16). 

Afterward,  Abram  said  to  God :  "  Behold,  to  me  thou  hast 
given  no  seed :  and,  lo,  one  born  in  my  house  is  mine  heir. 
And,  behold,  the  word  of  the  Lord  came  unto  him,  saying. 
This  shall  not  be  thine  heir ;  but  he  that  shall  come  forth  out 
of  thine  own  bowels  shall  be  thine  heir.  And  he  brought  him 
forth  abroad,  and  said.  Look  now  toward  heaven,  and  tell  the 
stars,  if  thou  be  able  to  number  them :  and  he  said  unto  him, 


2 : 1-7  The  Loss  of   First  Love  27 

So  shall  thy  seed  be.  And  he  believed  in  the  Lord;  and  he 
counted  it  to  him  for  righteousness"  (Gen.  15:3-6). 

The  "  dust  of  the  earth  "  and  the  "  stars  of  the  sky  "  are 
not  the  same,  and  God  does  not  waste  words.  The  word  of 
God  confirms  to  Abram  an  earthly  and  also  an  heavenly  seed. 

To  Isaac  God  said :  "  Sojourn  in  this  land,  and  I  will  be 
with  thee,  and  will  bless  thee ;  for  unto  thee,  and  unto  thy 
seed,  I  will  give  all  these  countries,  and  I  will  perform  the 
oath  which  I  sware  unto  Abraham  thy  father ;  and  I  will  make 
thy  seed  to  multiply  as  the  stars  of  heaven,  and  will  give  unto 
thy  seed  all  these  countries ;  and  in  thy  seed  shall  all  the  nations 
of  the  earth  be  blessed  "  (Gen.  26:  3-4). 

To  Jacob,  when  he  slept  at  Bethel,  God  said :  "  I  am  the 
Lord  God  of  Abraham  thy  father,  and  the  God  of  Isaac : 
the  land  whereon  thou  liest,  to  thee  will  I  give  it,  and  to  thy 
seed;  and  thy  seed  shall  be  as  the  dust  of  the  earth,  and  thou 
shalt  spread  abroad  to  the  west,  and  to  the  east,  and  to  the 
north,  and  to  the  south:  and  in  thee  and  in  thy  seed  shall 
all  the  families  of  the  earth  be  blessed  "  (Gen.  28:  13-14). 

These  promises  are  kept  distinct.  They  are  never  inter- 
changed. Isaac  and  Jacob  were  to  be  progenitors  of  different 
seed. 

The  epistle  to  the  Hebrews,  speaking  of  Abraham,  to  whom 
the  original  promise  was  made,  says :  "  Therefore  sprang 
there  even  of  one,  and  him  as  good  as  dead,  so  many  as  the 
stars  of  the  sky  in  multitude,  and  as  the  sand  zvhich  is  by  the 
sea  shore  innumerable"  (Heb.  11:12).  To  him  this  double 
issue  was  to  be  confirmed. 

The  Jewish  people  were  the  seed  of  Abraham  according  to 
the  flesh,  redeeming  the  promise  of  an  earthly  seed. 

But  we  also,  according  to  the  apostle  Paul,  are  "children 
of  Abraham,"  by  faith  in  Christ  Jesus,  redeeming  the  promise 
of  an  heavenly  seed.  Believers  in  Christ,  whether  Jew  or 
Gentile,  are  the  "starlike  "  seed  of  Abraham. 

The  local,  visible  church  may  be  made  up  of  true  believers 
in  Christ  together  with  such  as  make  a  mere  nominal  profes- 


28  The  Unfolding  of  the  Ages  2 : 1-7 

sion.  The  Church  in  external  form,  as  we  find  in  the  thir- 
teenth of  Matthew,  is  represented  by  a  wheat-field,  mingled 
with  tares.  The  difference  between  the  "  visible "  and  the 
"  invisible  "  church  is  easily  recognized. 

The  church  in  Ephesus  was  doubtless  like  churches  in  other 
places.  The  true  and  the  false  would  be  mingled  together. 
May  not  the  angels  (stars)  represent  the  true  believers  there, 
thus  constituting  the  heavenly  seed  of  Abraham?  The 
"  seven  stars,"  we  are  told,  are  the  "  seven  angels."  They  are 
held  "  in  the  right  hand  "  of  Him,  who  is  passing  judgment 
on  what  He  finds  there. 

Jesus  says,  *'  My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me :  and  I  give  unto  them  eternal  life ;  and 
they  shall  never  perish,  neither  shall  any  one  pluck  them  out 
of  my  hand."  That  hand  is  too  high  for  any  such  seizure. 
In  the  midst  of  all  that  is  false  in  the  professing  church,  they 
that  are  true  to  Christ  are  held  secure  in  His  right  hand.  It 
is  only  to  such  indeed  that  any  address  could  be  properly 
made.  When  John  is  instructed  to  write  to  *'  the  angel  "  of 
the  church  in  Ephesus,  or  to  "  the  angel "  in  the  other 
churches,  and  these  angels  are  the  "  stars  "  spoken  of,  have 
we  not  here  a  key  to  the  meaning  of  the  term  as  used  in  this 
connection?  So  much  is  clear,  at  any  rate,  and  gives  to  the 
letters  an  application  to  all  true  believers  in  Christ.  It  would 
be  useless  to  appeal  to  any  others.  The  application  is  to  such 
as  make  a  true  confession  of  faith.  "  The  seven  stars  are 
angels  of  the  seven  churches;  and  the  seven  lampstands  are 
seven  churches." 

While  there  is  a  difference  indicated  here,  there  is  also  a 
manifest  connection.  The  angels  are  viewed  as  related  to  the 
church,  but,  as  we  have  seen,  they  constitute  the  true  in 
contrast  with  the  false.  The  lampstands  represent  the 
so-called  visible  church.  The  stars  are  the  true  believers 
in  it. 

To  the  church  in  Ephesus  Christ  presents  Himself  as 
One  "  that  holdeth  the  seven  stars  in  his  right  hand,  who 


2 : 1-7  The  Loss  of  First  Love  29 

walketh  in  the  midst  of  the  seven  golden  lampstands."  The 
stars  shine  with  heavenly  light,  and  are  sustained  in  the  shining 
by  the  Lord  Himself. 

Now  a  lampstand  is  not  a  light  but  is  set  for  its  display: 
so  the  Church  is  not  a  light  giver,  but  a  light  bearer.  The 
gold  of  which  the  lampstands  are  made  is  the  common  symbol 
of  the  divine  glory.  The  wail  of  the  prophet  over  the  sins 
of  Zion  is  applicable  to  us.  "  How  is  the  gold  become  dim ! 
how  is  the  most  fine  gold  changed !  the  stones  of  the  sanctuary 
are  poured  out  in  the  top  of  every  street "  (Lam.  4:1).  The 
angels  are  held  responsible  for  the  giving  out  of  the  light  for 
which  the  lampstands  exist,  and  Christ  is  represented  as  walk- 
ing "  in  the  midst  of  the  seven  lampstands  "  for  the  obvious 
purpose  of  discovering  their  true  condition  in  order  to  the 
passing  of  judgment. 

First  of  all  He  speaks  of  what  He  finds  there  upon  which 
He  can  set  the  seal  of  His  approval.  "  Works  "  there  were, 
and  laborious  works  too,  and  manifest  endurance,  as  well  as 
repudiation  of  evil  men.  There  was  no  toleration  of  evil 
wherever  it  was  recognized  as  such. 

They  had  met  also  the  pretension  of  some,  who  claimed 
to  be  apostles  and  were  not ;  they  had  tested  them,  and 
found  them  to  be  "  liars."  Thus  early  came  into  the  Church 
the  foreshadowing  of  what  would  so  surely  follow.  What 
untold  evil  has  come  in  because  of  the  unfounded  claim  of 
apostolical  succession!  Had  not  Paul  warned  them  against 
this?  He  everywhere  proclaimed  that  his  credentials  were 
from  Christ  in  heaven.  Peter,  as  primate,  with  a  long  list  of 
successors  in  office  is  a  doctrine  that  no  one  ever  found  in 
the  Word  of  God.  This  false  assertion  is  an  evil  of  gigantic 
proportions,  and  originated  here  in  Ephesus  with  those  men 
that  claimed  to  be  apostles  and  were  not.  High  pretensions 
of  this  kind,  however,  did  not  carry  away  the  faithful  in 
Ephesus.  Those  who  said  they  were  apostles  were  tried 
and  proved  false,  and  the  Ephesians  are  commended  for  this 
as  well  as  for  their  unwearied  endurance. 


30  The  Unfolding  of  the  Ages  2:1-7 

But  over  against  this,  there  comes  in  the  solemn  word :  "  I 
have  against  thee  that  thou  hast  left  thy  first  love." 

The  word  "  somewhat,"  found  in  our  common  version,  is 
not  in  the  text.  It  is  no  little  thing  of  which  the  Lord  is 
speaking,  but  the  very  root  from  which  sprang  all  the  evil 
that  afterward  overran  the  Church.  Outwardly,  perhaps, 
there  may  have  been  no  indication  of  the  evil  which  had 
already  begun  its  deadly  work,  but  the  Lord  is  here  discerning 
the  very  heart  of  things. 

The  loss  of  first  love  is  not  a  little  thing.  It  is  a  matter 
of  the  most  serious  importance.  He  does  not  say  that  love 
was  entirely  gone  from  them,  but  there  was  a  decline  in  its 
first  freshness.  Christ,  when  first  presented  to  them,  was  loved 
devotedly.  This  we  know  from  Paul's  epistle  to  these  same 
Ephesians,  and  from  the  Acts  which  give  an  account  of  his 
labors  here.  In  Christ  was  found  the  fullest  satisfaction  for 
the  soul.  But  when  that  love  declined,  the  soul  lost  anchor- 
age and  began  to  drift.  Love  is  the  very  foundation  of 
Christian  character.  Love  alone  can  give  value  to  any  ser- 
vice rendered  in  Christ's  name.  Therefore  when  love  goes, 
works  that  have  value  in  His  eyes,  of  necessity,  go  with  it. 
So  here  the  Lord  says :  "  Remember  therefore  from  whence 
thou  hast  fallen,  and  repent,  and  do  the  first  works."  Nothing 
could  more  dishonor  Christ  than  the  loss  of  love  for  Him. 

The  testimony  of  the  Christian  is  that  he  loves  Christ,  and 
loves  Him  beyond  everything  else  in  the  world.  If  love 
decline,  it  is  evidence  of  some  other  attraction  come  in  to  the 
dishonor  of  Christ.  Christ  must  have  the  whole  heart  or 
none  of  it.  There  is  no  such  thing  as  "  half-hearted  ser- 
vice," excepting  that  such  service  must  ever  be  to  His  dis- 
honor. 

We  can  profess  to  the  world,  that  in  Christ  we  have  found 
our  "  All  in  all,"  and  yet,  we  can  live  in  a  manner  to  prove, 
after  all,  that  we  have  not  found  Christ  full  satisfaction  for 
the  heart. 

This  condition  did  exist  in  Ephesus.     The  first  love   for 


2 : 1-7  The  Loss  of  First  Love  31 

Christ  was  gone,  and  necessarily  with  it  the  first  works,  and 
to  these  by  the  word  of  Christ  they  are  called  back. 

No  question  of  doctrine  is  raised;  it  is  simply  a  question 
of  the  heart.  Even  so,  men  will  not  credit  with  much  value 
the  doctrine,  however  pure,  that  has  no  heart  in  it.  The 
loss  of  love  implies  distance,  for  we  no  longer  think  of  the 
object  we  have  ceased  to  love.  Love  annihilates  distance, 
and  no  matter  how  far  away  the  object  may  be  the  heart  is 
ever  with  it.  When  love  begins  to  wane,  and  other  things 
come  in,  there  is  what  the  Scotch  preacher  terms  "  the  expul- 
sive power  of  a  new  affection,"  and  the  heart  that  goes  astray 
from  Christ  will  easily  justify  doctrine  that  is  not  true  to 
Him.     The  heart  governs  the  mind  more  than  we  think. 

In  Ephesus,  though  there  had  been  this  departure  from  first 
love,  there  could  be  said,  in  addition  to  what  has  already  been 
spoken  of  in  the  way  of  approval,  "  This  thou  hast,  that  thou 
hatest  the  works  of  the  Nicolaitans,  which  I  also  hate." 
Whoever  the  Nicolaitans  were,  nothing  is  said  here  of  any 
doctrine  of  theirs.  The  doctrine  comes  in  later,  but  in 
another  connection,  and  for  reprobation.  But  here  these 
Nicolaitans  are  found  at  work,  and  along  lines  that  would 
result  later  on  in  the  formulation  of  doctrine.  Whether  the 
word  refers  to  a  sect,  as  commentators  assure  us,  or  not,  is 
a  matter  of  no  importance.  Whoever  they  were,  and  what- 
ever they  represented,  it  is  their  deeds,  and  not  their  persons 
which  are  here  reprobated  by  the  Lord.  History  knows 
nothing  of  any  sect  of  this  name ;  in  fact,  the  name  alone  is  all 
we  have  to  work  upon.  It  means,  literally,  "  conquering  the 
people  " ;  and  the  second  part  of  the  compound  is  the  word 
laity  so  well  known  to  us. 

In  Corinth  there  grew  up  different  schools,  each  profess- 
ing a  different  leadership ;  some  claiming  Paul ;  some  Cephas ; 
some  Apollos;  and  some  Christ.  Christians  were  making 
themselves  disciples  of  men  rather  than  of  Christ.  There  has 
been  a  natural  tendency  to  this  in  all  Christian  times — men 
setting   up   certain   standards,   and   others   gathering   around 


32  The  Unfolding  of  the  Ages  2 : 1-7 

them.  So  Christ's  own  people  have  been  dominated  by 
clerical  leaderships  of  various  kinds.  Thus  the  laity  has  been 
subjected  to  ecclesiastical  control,  and  sect  upon  sect  has 
multiplied  and  divided  on  the  face  of  the  earth.  The  eyes  of 
the  followers  of  Christ  have  been  diverted  from  Him,  and 
fixed  upon  men,  and  this  would  seem  to  be  the  very  core  of 
Nicolaitanism — the  people  subjected  to  the  one  who  leads 
them.  Whatever  diverts  from  Christ  is  to  His  dishonor. 
The  loss  of  "  first  love  "  means  the  loss  of  Him  from  con- 
sciousness, and  this  opens  the  way  for  the  substitution  of  other 
leaders. 

But  Ephesus  had  not  gone  as  far  as  this  yet;  they  hated 
the  deeds  of  such  men,  as  did  also  Christ.  He,  for  the  bless- 
ing of  His  own,  would  have  their  eyes  fixed  upon  Him  alone, 
and  in  Him  alone  find  full  satisfaction  for  the  soul. 

How  far  we  have  drifted  from  primitive  Christianity  is 
demonstrated  by  the  existence  of  the  many  sects  of  Christen- 
dom instead  of  the  one  Church  of  Christ.  We  have  the  church 
of  a  thousand  creeds  and  in  them  human  names  substituted 
for  the  name  of  Christ.  This  is  what  the  church  in  Ephesus 
hated,  and  yet  what,  in  our  times,  we  have  come  to  tolerate 
so  easily.  It  is  just  here,  where  such  a  diversity  is  manifest, 
that  the  voice  of  warning  is  heard :  "  He  that  hath  an  ear,  let 
him  hear."  Would  that  we  might  heed  that  warning,  and 
search  our  hearts  as  to  whether  there  has  been  any  conscious 
loss  of  "  first  love  "  for  Christ.  Whatever  works  there  may 
be,  none  of  them,  however  much  the  energy  displayed  in  them, 
can  compensate  for  a  loss  like  this.  But  it  is  possible  to  be 
an  overcomer  here,  as  in  each  of  the  churches  addressed,  and 
the  promise  to  such  an  one  is :  "  To  him  will  I  give  to  eat  of 
the  tree  of  life,  which  is  in  the  paradise  of  God." 

How  we  are  carried  back  by  these  words  to  the  very 
beginning  of  things,  and  yet,  not  merely  to  the  beginning; 
for  we  have  not  here  the  garden  of  Eden,  Adam's  para- 
dise, nor  his  "  tree  of  life  "  which  was  for  continuance  of 
life  upon  the  earth ;  but  we  have  "  the  tree  of  life  "  which 


2 : 1-7  The  Loss  of  First  Love  33 

speaks  of  life,  not  such  as  was  transmitted  to  us  by  Adam, 
but  of  life  which  is  secured  to  us  by  Christ,  to  be  enjoyed 
eternally  in  the  "  paradise  of  God."     A  very  different  thing. 

At  the  end  of  the  book,  paradise  again  comes  into  view, 
and  the  tree  is  there  "  yielding  its  fruit  each  month."  The 
terms  of  the  promise  to  the  overcomer  in  Ephesus  imply  the 
possibility  of  partaking  of  that  fruit  now,  thus  securing  to 
ourselves,  for  all  present  purposes,  the  manifestation  of  that 
life  which  is  to  abide  when  all  else  fails,  and  to  come  to  full 
manifestation  in  the  "  paradise  of  God." 

It  would  almost  seem  as  if  we  had  gone  too  far  to  get  back 
to  the  place  of  first  love,  but  nevertheless  there  is  given  to  us 
the  voice  of  recall,  and  this  voice  is,  as  it  has  ever  been,  to  the 
individual. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


IV 

RELAPSE     INTO    JUDAISM 

And  to  the  angel  of  the  church  in  Smyrna  write: — These  things 
saith  the  first  and  the  last,  who  became  dead,  and  liveth.  I  know  thy 
tribulation  and  thy  poverty,  (but  thou  art  rich)  ;  and  the  blasphemy  of 
those  who  say  they  are  Jews,  and  are  not,  but  are  a  synagogue  of 
Satan.  Fear  not  what  thou  art  about  to  suffer.  Behold  the  devil  is 
about  to  cast  some  of  you  into  prison,  that  ye  may  be  tried,  and  ye 
shall  have  tribulation  ten  days.  Be  thou  faithful  unto  death,  and  I 
will  give  thee  the  crown  of  life.  He  that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  to  the  churches.  He  that  overcometh  shall  in  no 
wise  be  hurt  of  the  second  death. —  (Chapter  2:8-11.) 

THERE  is  progression  of  evil  in  these  letters  as  will 
be  made  plain  as  we  proceed.  This  is  apparent  at 
least  in  the  first  four.  The  "  loss  of  first  love," 
manifest  in  Ephesiis,  opens  the  way  for  what  we 
find  here  in  Smyrna,  and  this,  in  turn,  prepares  the  way  for 
Pergamos.  This  progressive  development  of  evil  is  also 
found  in  the  first  four  parables  of  the  thirteenth  chapter  of 
Matthew.  The  parables  and  the  apocalyptic  letters,  in  fact, 
speak  of  the  same  thing. 

Among  historical  interpreters  there  is  a  very  general  agree- 
ment, that  in  the  letter  to  Smyrna  we  have  a  picture  of  the 
martyr  age  of  the  Church.  Polycarp,  one  of  the  most  con- 
spicuous martyrs  of  the  time,  was  himself  bishop  of  the  church 
in  Smyrna.  The  words  "  Ye  shall  have  tribulation  ten 
days  "  have  been  generally  referred  to  the  persecutions  under 
the  Roman  emperors. 

It  has  been  recently  established  by  the  historical  study 
of  the  early  Roman  ages  that  there  were  just  "ten  perse- 
cutions," and  what  is  here  written  may  well  suit  the  time, 
something  more  than  two  centuries,  which  lasted  from  Domi- 

34 


2 : 8-11  Eelapse   into   Judaism  35 

tian  to  Constantine.  At  any  rate  this  is  the  time  when  the 
whole  power  of  the  Roman  world  was  arrayed  against  the 
Christian  Church. 

To  these  suffering  saints  Jesus  proclaims  Himself  "  the 
first  and  last,"  He  is  One  with  whom  there  is  no  change, 
and,  suitable  to  what  we  find  here,  He  also  proclaims  Himself 
as  One,  "  who  became  dead,  and  liveth." 

For  His  name's  sake  these  suffering  Christians  endured 
death,  and  He  assures  them  that  He  also  had  been  in  death  to 
prepare  the  way  before  them. 

Power  simply,  as  thus  exercised  by  Satan  against  these 
helpless  believers,  could  by  no  means  be  permitted  to  over- 
throw the  Church.  God  would  not  allow  Satan  liberty  to 
this  extent.  He  overruled  such  suffering  then,  as  He  has 
done  ever  since ;  and  so  it  has  become  proverbial,  that  "  the 
blood  of  the  martyrs  is  the  seed  of  the  Church."  Like  the 
Israelites  in  Egypt,  "  the  more  they  were  persecuted,  the  more 
they  grew." 

Such  open  assaults  of  Satan  were  not  frequent,  nor  of  long 
duration,  for  it  soon  became  manifest  that  God  would  not 
suffer  them  to  prevail  against  His  Church. 

The  word  "  Smyrna  "  means  myrrh,  which  was  one  of  the 
spices  used  to  embalm  the  dead.  Myrrh  was  also  used  in  the 
incense  burned  on  the  golden  altar.  Such  a  martyr  death, 
endured  for  Christ's  sake,  might  justify  the  meaning  of  the 
word,  and  bear  witness  to  the  truth  of  how  "  precious  in  the 
sight  of  the  Lord  is  the  death  of  his  saints  "  (Ps.  ii6:  15). 

Over  this  death,  borne  for  His  sake,  they  would  be 
triumphant,  and  after  it  receive  from  His  hand  "  the  crown 
of  life." 

In  contrast  with  this  open  assault,  our  attention  is  called 
to  a  far  more  insidious  evil,  which  arose  from  within  rather 
than  from  without.  This  evil  is  referred  to  in  the  words : 
"  The  blasphemy  of  those  who  say  they  are  Jews,  and  are  not, 
but  are  a  synagogue  of  Satan."  We  should  give  the  most 
earnest  consideration  to  the  evil  suggested  by  these  words. 


36  The   Unfoldixg   of   the   Ages  2:8-11 

Christ  calls  it  "  blasphemy,"  and  it  originates  with  those  who 
claim  to  be  Jeivs,  but  whom  the  Lord  denies  to  be  such,  and 
characterizes  as  "  a  synagogue  of  Satan." 

That  the  Jews  were  the  first  and  most  violent  opposers  of 
the  Church  is  evident  to  anyone  that  is  familiar  with  the  New 
Testament.  But  to  say  that  this  expression  refers  to  the  Jews 
as  Jews  is  absolutely  without  warrant.  The  people  here  are 
characterized  as  guilty  of  "  blasphemy "  in  claiming  to  be 
Jews,  when  in  reality  they  were  not.  Such  terms  could  hardly 
apply  to  the  Jewish  nation  in  general.  It  would  be  self- 
contradictory. 

In  speaking  of  this  deadly  opposition  to  the  gospel  Jesus  is 
referring,  manifestly,  to  something  other  than  any  open  attack 
of  the  Jews  upon  the  Church.  The  evil  is  altogether  of  another 
character. 

In  Matthew  thirteenth  we  read :  "  Another  parable  put  he 
forth  unto  them,  saying.  The  kingdom  of  heaven  is  likened 
unto  a  man  which  sowed  good  seed  in  his  field :  but  while 
men  slept,  his  enemy  came  and  sowed  tares  among  the  wheat, 
and  went  his  way.  But  when  the  blade  was  sprung  up,  and 
brought  forth  fruit,  then  appeared  the  tares  also.  So  the  ser- 
vants of  the  householder  came  and  said  unto  him.  Sir,  didst 
not  thou  sow  good  seed  in  thy  field?  From  whence  then  hath 
it  tares?  He  said  unto  them,  An  enemy  hath  done  this.  The 
servants  said  unto  him.  Wilt  thou  then  that  we  go  and  gather 
them  up?  But  he  said,  Nay;  lest  while  ye  gather  up  the 
tares,  ye  root  up  also  the  wheat  with  them.  Let  both  grow 
together  until  the  harvest :  and  in  the  time  of  harvest  I  will  say 
to  the  reapers.  Gather  ye  together  first  the  tares,  and  bind 
them  in  bundles  to  burn  them :  but  gather  the  wheat  into  my 
barn"  (Matt.  13:24-30). 

This  parable  pictures  for  us  the  kingdom  of  heaven.  The 
kingdom  of  heaven,  we  must  remember,  is  not  the  Chtirch, 
but  rather  what  professes  to  be  Christian  in  the  world.  Good 
seed  was  sown  originally,  but  '*  while  men  slept,  his  enemy 
came  and  sowed  tares  among  the  wheat."     This  speaks  of  the 


2 : 8-11  Eelapse   into   Judaism  37 

secret  introduction  of  an  evil  which  is  the  work  of  an  enemy. 
This  is  precisely  what  we  have  in  this  letter  to  Smyrna.  It 
was  the  manifestation  of  evil  that  followed  the  decline  of  first 
love.     It  is  quite  easy  to  see,  also,  how  it  could  be  developed. 

The  earliest  disciples  of  Jesus,  excepting  the  twelve  chosen 
apostles,  were  Jezvs.  There  is  a  distinction  between  the  Jews 
and  Israel,  and  this  distinction  was  the  effect  of  the  disruption 
of  the  kingdom  after  the  death  of  Solomon.  Thereafter  the 
northern  kingdom  was  spoken  of  as  Israel.  The  southern 
kingdom  was  known  as  Judah,  whence  the  Jews.  Judas,  the 
traitor,  seems  to  have  been  the  only  one  of  the  twelve  belong- 
ing to  Judah.  The  others  appear  to  have  belonged  to  the  scat- 
tered remnant  of  Israel.  The  necessity  of  keeping  this  dis- 
tinction in  mind  will  be  considered  later.  The  final  rejection 
of  Christ  by  the  Jews  occurred  when  Stephen's  testimony  was 
refused.  He  was  the  messenger,  sent  after  the  noble- 
man, saying,  "  We  will  not  have  this  man  to  reign  over  us  " 
(Luke  19:14).  Immediately  after,  Paul  comes  upon  the 
scene,  and  becomes  the  apostle  to  the  Gentiles. 

The  Jews  were  found  everywhere  throughout  the  Roman 
empire.  In  almost  every  locality  they  had  a  synagogue,  and 
there  generally  the  gospel  was  preached  and  to  the  Jew 
first. 

The  Jews,  we  must  remember,  had  a  splendid  temple  in 
Jerusalem,  where,  in  connection  with  their  services,  they  had 
a  supreme  pontiff,  with  an  attending  priesthood.  Their  mode 
of  worship  was  spectacular  and  ritualistic.  Sacrifices  were 
offered,  and  the  religious  rites  and  ceremonies  connected  with 
them  were  of  the  most  imposing  character.  They  believed 
themselves,  and  rightly  so,  to  be  "  the  chosen  people  "  of  God, 
who  had  given  instructions  for  the  building  of  the  temple, 
and  for  the  observance  of  the  ceremonial  laws.  The  Jew  had 
every  reason  to  believe  that  when  Messiah  came  the  throne 
of  David  would  be  exalted  over  the  surrounding  nations,  and 
Israel  become  the  center  of  blessing  to  the  whole  earth.  After 
the  crucifixion,  the  temple   services  still  continued,  and  we 


38  The   Unfolding   of   the   Ages  2:8-11 

find  Peter  and  John  going  up  to  the  temple  as  usual  at  the 
hour  of  prayer.  Christianity  appeared,  naturally  enough,  to 
be  the  outgrowth  of  Judaism.  Christ  came  and  died,  in  the 
fulfillment  of  prophecy,  and  the  Old  Testament  was  apparently 
still  in  force  with  all  its  legal  obligations.  Even  Peter  is  slow 
to  see  that  the  wall  of  partition  between  Jew  and  Gentile  had 
been  broken  down,  and  that  Gentiles  were  to  be  received  on 
the  same  footing  as  the  Jews. 

Paul,  who  was  chosen  to  be  the  apostle  to  the  Gentiles,  and 
who  had  a  special  commission  to  this  eflfect,  labored  first  of 
all  for  the  conversion  of  the  Jews.  But  he  had  scarcely  begun 
his  labors  in  Antioch  before  there  arose  a  question  of  the  most 
serious  importance  to  the  Christian  Church.  That  question 
was  so  serious  in  fact,  that  it  threatened  the  very  existence 
of  the  Church  except  it  were  answered  right. 

The  Jewish  converts  insisted  upon  being  loyal  to  the  temple 
ritual,  and  it  was  not  long  before  they  began  to  assert  that 
circumcision  and  the  keeping  of  the  law  of  Moses  were  essen- 
tial conditions  of  salvation.  This  demand  was  made  also  of 
Gentile  believers.  In  fact,  the  generality  of  the  Jewish  con- 
verts would  not  recognize  anyone  as  a  believer  that  did  not 
conform  to  this  rule. 

The  question  was  first  raised  in  Antioch,  in  connection  with 
Paul's  labors  there.  It  arose  within  the  Church  itself,  but  was 
introduced  from  zvithont.  It  was,  in  reality,  the  sowing  of 
tares  among  the  wheat.  Paul  was  quick  enough  to  discern  the 
nature  of  this  evil  and  the  extent  to  which  it  might  grow.  The 
whole  question  was  referred  to  the  so-called  "  first  council  " 
of  Jerusalem,  in  order  that  the  original  apostles  might  con- 
sider it,  and  dispose  of  it.  At  this  conference  the  apostles 
rendered  a  decision  which  was  intended  to  be  final,  but  this 
did  not,  by  any  means,  check  the  growth  of  the  evil. 

Judaistic  Christians  multiplied  in  the  Church,  and  were  the 
most  violent  opposers  of  Paul  wherever  he  preached  the  gos- 
pel of  Christ.  They  followed  him  everywhere.  Even  in 
Galatia,  where  the  church  was  almost  entirely  composed  of 


2 : 8-11  Eelapse    into   Judaism  39 

Gentiles,  the  evil  had  grown  to  such  proportion,  that  Paul 
gives  an  entire  epistle  to  its  rebuttal. 

Division  and  strife  were  manifest  everywhere.  Judaizers 
of  Christian  faith  and  doctrine  were  confronting,  and  being 
confronted  by,  those  who  insisted  on  the  truth  as  it  is  in  Jesus. 
The  latter  maintained  that  the  observance  of  Levitical  ordi- 
nances, whether  in  respect  to  Gentile  or  Jew,  had  nothing 
whatever  to  do  with  a  sinner's  justification  before  God.  This 
truth  was  maintained  by  Paul  himself  and  against  all  gainsay- 
ers.  He  wrote  to  the  Galatians,  that  they  that  had  been  justified 
apart  from  the  law  could  not  return  and  put  themselves  again 
under  the  law,  without  dishonor  to  Christ  who  had  redeemed 
them  from  it.  They  had  begun  "  in  the  Spirit,"  and  were 
trying  to  perfect  His  work  by  going  back  "  in  the  flesh  "  to 
carnal  ordinances.  This  struggle  with  Judaism  had  to  be  main- 
tained wherever  a  church  was  founded.  It  was  a  secret  attack 
of  Satan  upon  the  truth  of  salvation  by  grace  alone. 

Paul  has  proved  to  us  conclusively,  that  the  law  cannot 
justify ;  that  it  was  never  intended  for  the  justification  of  the 
sinner.  The  only  thing  it  could  do  was  to  bring  "  all  men 
under  condemnation " ;  in  fact,  to  stop  every  mouth,  and 
bring  in  the  whole  world  guilty  before  God ;  and  that  is  pre- 
cisely what  the  law  was  designed  to  do.  The  law  demanded 
obedience ;  practical,  perfect,  perpetual ;  and  the  curse  was 
pronounced  on  everyone  that  failed  to  continue  in  every 
requirement  of  it.  "  For  as  many  as  are  of  the  works  of  the 
law  are  under  the  curse:  for  it  is  written,  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them"  (Gal.  3:  10).  Moreover,  the 
failure  in  one  point  involved,  as  James  has  told  us,  the  trans- 
gression of  the  whole.  By  the  deeds  of  the  law  it  was  abso- 
lutely impossible  for  any  man  to  be  saved,  and  this  Paul 
declared.  Christ  was  "  the  end  of  the  law  for  righteousness 
to  every  one  that  beheveth  "  (Rom.  10:4).  He  alone  could 
save.  The  making  of  any  legal  requirement  necessary  for 
salvation    was  supplementary  to  the  work  of  the  cross  and 


40  The  Unfolding   of  the  Ages  2:8-11 

dishonoring  to  it.  But  this  was  exactly  what  Judaism  pro- 
claimed. Those  who  proclaimed  it  were  Jezvs  who  had  received 
Christ,  and  who  yet  insisted  on  the  necessity  of  keeping  the  law 
of  Moses  also  in  order  to  be  saved. 

The  Church  became  Judaistic  in  character.  God,  by  the 
teaching  of  the  leaders,  was  once  more  hidden  behind  the 
veil,  and  there  was  no  longer  access  to  Him  except  through  the 
mediation  of  a  priestly  class,  and  thus  the  people,  who  had  been 
redeemed  by  the  precious  blood  of  Christ,  were  robbed  of  their 
right  to  the  place  in  which  divine  grace  had  established  them. 
"  Law "  and  "  grace "  are  fundamental  but  contradictory 
principles.  To  introduce  any  condition  whatever  save  faith 
alone  for  salvation  is  to  repudiate  grace  and  to  do  dishonor  to 
the  cross  of  Christ.  The  work  of  Christ  is  absolutely  perfect 
and  needs  no  supplementary  help  from  angels  or  men. 

Whoever  imposes  any  obligation  other  than  faith  in  Christ 
as  the  condition  of  salvation  teaches  a  doctrine  which  had  its 
origin  in  what  Christ  here  calls  "  a  synagogue  of  Satan." 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


AN   UNHOLY  ALLIANCE 

And  to  the  angel  of  the  church  in  Pergamos  write: — These  things 
saith  he  that  hath  the  sharp,  two-edged  sword.  I  know  where  thou 
dwellest,  where  Satan's  throne  is;  and  thou  holdest  fast  my  name, 
and  hast  not  denied  my  faith,  even  in  the  days  in  which  Antipas  was 
my  faithful  witness,  who  was  slain  among  you,  where  Satan  dwelleth. 
But  I  have  a  few  things  against  thee,  because  thou  hast  there  those 
who  hold  the  doctrine  of  Balaam,  who  taught  Balak  to  cast  a  snare 
before  the  sons  of  Israel,  to  eat  idol  sacrifices  and  commit  fornication. 
So  also  hast  thou  those  who  hold  the  doctrine  of  the  Nicolaitans  in 
like  manner.  Repent,  therefore;  but  if  not,  I  am  coming  to  thee 
quickly,  and  will  make  war  with  them  with  the  sword  of  my  mouth. 
He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the  churches. 
To  him  that  overcometh,  will  I  give  of  the  hidden  manna;  and  I  will 
give  him  a  white  stone,  and  on  the  stone  a  new  name  written,  which 
no  one  knoweth  but  he  that  receiveth  it." — (Chapter  2:  12-17.) 

THE  martyr  age  of  the  Church,  which  was  repre- 
sented to  us  in  the  letter  to  Smyrna,  was  followed 
by  a  time  of  great  external  prosperity.  This 
change  was  brought  about  by  the  so-called  con- 
version to  Christianity  of  Constantine  the  Roman  emperor. 
The  genuineness  of  his  conversion  has  been  seriously  doubted. 
Gibbon  says :  "  The  sublime  theory  of  the  gospel  made  a 
much  fainter  impression  on  his  heart  than  on  his  under- 
standing. As  he  gradually  advanced  in  the  knowledge  of 
truth,  he  proportionately  declined  in  the  practice  of  virtue; 
and  the  same  year  of  his  reign  in  which  he  convened  the 
council  of  Nice,  was  polluted  by  the  execution,  or  rather 
murder,  of  his  eldest  son." 

Again  he  says :  "  The  gratitude  of  the  Church  has  exalted 
the  virtues  and  excused  the  failings  of  a  generous  patron, 
who  seated  Christianity  on  the  throne  of  the  Roman  world; 

41 


42  The   Unfolding   of   the   Ages  2:12-17 

and  the  Greeks  who  celebrate  the  festival  of  the  Imperial 
saint  seldom  mention  the  name  of  Constantine  without  adding 
the  title  of  '  equal  to  the  Apostles.' " 

The  benefits  conferred  upon  the  Church  by  Constantine 
were  altogether  of  an  external  character.  His  edict  of  tolera- 
tion removed  many  of  the  obstacles  which  seemed  to  prevent 
the  progress  of  the  gospel.  He  rewarded  the  cities  in  which 
heathen  temples  were  destroyed,  and  became  the  popular  idol 
of  the  Church.  His  attitude  toward  the  Church  had  its  influ- 
ence upon  all  ranks  in  society.  Rich  and  poor,  in  vast  crowds, 
sought  for  admission. 

The  Roman  historian  says :  "  The  salvation  of  the  common 
people  was  purchased  at  an  easy  rate,  if  it  be  true  that  in  one 
year  twelve  thousand  men  were  baptized  at  Rome,  beside  a 
proportionable  number  of  women  and  children,  and  that  a 
white  garment  with  twenty  pieces  of  gold  had  been  prom- 
ised by  the  emperor  to  every  convert." 

The  efifect  of  all  this  upon  the  Church  can  be  easily  under- 
stood. Another  has  said :  "  Whatever  may  have  been  the  true 
character  of  Constantine's  conversion  to  the  Christian  faith, 
its  consequences  were  of  vast  importance  both  to  ^le  empire 
and  to  the  Church  of  Christ.  It  opened  the  way  for  the  unob- 
structed propagation  of  the  Gospel  to  a  wider  extent  than  at 
any  former  period  of  its  history.  All  impediments  to  an  open 
profession  of  Christianity  were  removed,  and  it  became  the 
established  religion  of  the  empire.  Numerous,  however,  in 
various  points  of  view,  as  were  the  advantages  accruing  to 
it  from  this  change,  it  soon  began  to  suffer  from  being  brought 
into  close  contact  with  the  fostering  influence  of  secular 
power.  The  simplicity  of  the  Gospel  was  corrupted ;  pom- 
pous rites  and  ceremonies  were  introduced ;  worldly  honors 
and  emoluments  were  conferred  on  the  teachers  of  Christian- 
ity, and  the  kingdom  of  Christ  in  a  great  measure  converted 
into  a  kingdom  of  this  world."  * 

*  See  "  Constantine  the  Great,"  in  M'Clintock  and  Strong's  Biblical, 
Theological  and  Ecclesiastical  Cyclopccdia. 


2:12-17  An  Unholy  Alliance  43 

The  Church,  in  an  unholy  alHance  with  the  world,  is  what  is 
set  before  us  in  this  letter  to  Pergamos.  There  is  a  close 
resemblance  here  to  the  truth  found  in  the  third  parable  of 
the  thirteenth  chapter  of  Matthew.  "  Another  parable  set 
he  before  them,  saying.  The  kingdom  of  heaven  is  like  a 
grain  of  mustard  seed,  which  a  man  took  and  sowed  in  his 
field ;  which  indeed  is  less  than  all  seeds,  but,  when  it  is  grown, 
it  is  greater  than  herbs,  and  becometh  a  tree,  so  that  the 
birds  of  heaven  come  and  lodge  in  its  branches"  (Matt.  13: 
31-32.  Gr.). 

"  The  tree,"  says  Edersheim,  "  whose  wide  spreading 
branches  afforded  lodgment  to  the  birds  of  heaven,  was  a 
familiar  Old  Testament  figure  for  a  mighty  kingdom  that 
gave  shelter  to  the  nations." 

The  reference  is  to  the  prophecy  of  Ezekiel  where  we  have 
represented  to  us,  under  this  figure,  the  Assyrian  power. 

In  the  fourth  chapter  of  Daniel  we  have  a  similar  figure 
which  is  interpreted  by  the  prophet  as  follows :  "  The  tree 
that  thou  sawest,  which  grew,  and  was  strong,  whose  height 
reached  unto  the  heaven,  and  the  sight  thereof  to  all  the 
earth :  whose  leaves  were  fair,  and  the  fruit  thereof  much,  and 
in  it  was  meat  for  all ;  under  which  the  beasts  of  the  field 
dwelt,  and  upon  whose  branches  the  fowls  of  the  heaven  had 
their  habitation :  it  is  thou,  O  king,  that  art  grown  and 
become  strong;  for  thy  greatness  is  grown,  and  reacheth 
unto  heaven,  and  thy  dominion  to  the  end  of  the  earth " 
(Dan.  4:  20-22). 

The  similarity  of  the  tree  here  mentioned,  as  the  repre- 
sentation of  an  earthly  kingdom,  to  the  tree  spoken  of  in  the 
parable  can  scarcely  be  doubted.  Christianity  in  its  beginning 
was  comparatively  insignificant ;  like  "  a  grain  of  mustard 
seed,"  which  was  proverbial  among  the  Jews  as  "  the  least 
of  all  seeds,"  but,  in  the  parable,  it  is  seen  to  outstrip  itself  and 
become  a  tree,  in  the  shelter  of  whose  branches  the  birds 
of  heaven  find  lodgment. 

In  the  first  parable :  "  Some  seed  fell  by  the  wayside,  and  the 


44  The   Unfolding   of   the   Ages  2 :  12-17 

fowls  of  the  air  came  and  devoured  them."  The  word  trans- 
lated "  fowls  of  the  air  "  is  the  same  Greek  word  that  is  used 
to  indicate  the  "  birds  "  which  lodge  in  the  branches  of  the 
tree.  These  birds  are  interpreted  by  our  Lord  by  the  words: 
"  Then  cometh  the  wicked  one."  There  is  every  reason  to 
think  that  the  birds  of  the  first  parable  are  identical  with  the 
birds  of  the  third.  Such  a  thought  is  in  perfect  harmony 
with  the  picture  we  have  under  consideration. 

The  primitive  Church  was  insignificant  and  contemptible 
in  the  eyes  of  the  world,  and  persecution  was  its  first  inheri- 
tance; but  when  Constantine  was  converted,  Christianity 
became  respectable,  and  the  profession  of  Christ  easy  and 
honorable.  It  became  the  fashion  "  to  unite  with  the  Church," 
and  thousands  flocked  into  it.  "  The  fowls  of  the  air  "  found 
shelter  in  the  branches  of  the  tree,  and  an  alliance  was  made 
with  the  world  from  the  effects  of  which  the  Church  never 
recovered. 

The  church  in  Pergamos  is  accused  of  dwelling  "  where 
Satan's  throne  is."  To  speak  of  the  Church  dwelling  "  where 
Satan's  throne  is  "  was  more  than  the  translators  of  the  Greek 
text  felt  equal  to,  and  so  the  word  for  "  throne  "  was  softened 
down  to  "  seat." 

Archbishop  Trench  says :  "  This  is  a  riddle  which  can  not 
be  solved."  If  his  wisdom  is  spent,  it  might  appear  venture- 
some to  make  any  further  attempt  at  solution. 

Satan  has  a  throne,  however  much  of  a  riddle  this  may  be 
to  the  biblical  commentator.  On  that  throne  he  reigns ;  but 
his  sphere  of  authority  is  not  in  hell,  though  this  be  the  popu- 
lar opinion.  Hell  is  the  place  where  the  wicked  are  to  be 
confined,  and  it  has  not  as  yet  been  opened.  Satan  has  never 
been  there,  nor  has  anyone  else.  When  Satan  is  consigned 
to  hell,  he  shall  not  tear  the  bars  away  and  roam  freely  over 
the  earth  as  he  does  now.  The  door  of  God's  prison  shall 
not  be  wrenched  open  by  the  rebellious  sinners  confined  in  it, 
nor  shall  Satan  be  sovereign  in  that  place  of  banishment 
from  God.     He  will  be  the  most  wretched  sufferer  there  and 


2 :  12-17  An  Unholy  Alliance  45 

no  escape  will  be  possible  from  the  judgment  which  overtakes 
him.  Satan  has  a  throne,  not  hereafter  in  hell,  but  now; 
and  the  church  in  Pergamos  dwelt  where  that  throne  was. 

Whatever  may  be  the  popular  opinion,  we  are  assured  by 
the  apostle  Paul  in  his  epistle  to  the  Corinthians,  that  Satan 
is  "the  god  of  this  world  "  (2  CoR.  4:4). 

Men  may  think  loosely  about  this,  and  speak  carelessly, 
but  Scripture  is  plain  enough  and  appeals  to  us  in  its  own 
earnest  way.  Nothing  is  gained  by  underestimating  the 
strength  of  the  enemy,  nor  do  we  escape  danger  by  shutting 
our  eyes  to  it.  The  personality  and  power  of  Satan,  though 
denied  by  men,  are  affirmed  in  the  Bible. 

In  the  record  of  our  Lord's  temptation,  as  in  Scripture  else- 
where, these  are  assumed,  and  his  immense  claims  are  not 
denied,  nor  even  questioned.  "  The  devil  taketh  him  unto  an 
exceeding  high  mountain,  and  showeth  him  all  the  kingdoms 
of  the  world  and  the  glory  of  them.  And  he  said  unto  him, 
All  these  things  will  I  give  thee,  if  thou  wilt  fall  down  and 
worship  me"  (Matt.  4:8-9.  Gr.).  He  presents  himself  as 
"  the  prince  of  this  world,"  claiming  sovereignty  over  it.  Such 
sovereignty  was,  as  we  know,  originally  conferred  on  man 
but  was  wrested  from  him  by  Satan.  In  Luke's  account  of 
the  temptation,  Satan  says :  "  I  will  give  thee  all  this  author- 
ity and  the  glory  of  them :  for  it  is  delivered  to  me,  and  to 
whomsoever  I  will  I  give  it"  (Luke  4:6.  Gr.). 

Later  on,  in  Revelation,  Satan  is  represented  by  a  "  great 
red  dragon  "  having  "  seven  heads  "  and  wearing  "  ten  horns  " 
of  the  world-empire,  and  to  the  "  beast "  of  the  thirteenth  chap- 
ter he  gives  "  his  power,  and  his  seat,  and  great  authority." 
There  his  throne  is  recognized ;  for  it  is  throne,  not  seat,  the 
same  as  in  the  letter  to  Pergamos.  From  this  throne  he 
reigns  as  "  the  prince  of  this  world,"  or,  more  literally,  "  the 
god  of  this  age."  It  is  the  "  age  "  of  Christ's  rejection,  and, 
in  its  spirit,  will  remain  unchanged  until  Christ  comes  again. 

The  kingdoms  of  this  world  are  not  Christian  no  matter 
how  much  they  may  claim  to  be.    Even  where  Christ  is  owned 


46  The  Unfolding  of  the  Ages  2:12-17 

and  preached,  the  spirit  of  the  world  is  true  to  its  own  char- 
acter. This  nation  in  reaHty  is  not  a  Christian  one,  though 
it  may  be  called  such  in  contrast  with  heathen  kingdoms. 

It  is  quite  true,  as  Paul  tells  us :  "  The  powers  that  be  are 
ordained  of  God"  (Rom.  13:  i).  Because  of  the  necessary 
restraint  upon  the  outbreak  of  the  evil  that  is  in  man,  even 
the  most  corrupt  rulers  in  the  world  have  to  pay  a  tribute  to 
righteousness.  Human  governments,  even  in  the  highest  form 
of  development,  are  by  no  means  perfect;  and  the  kingdoms 
of  this  world  are  not  what  they  shall  be  when  under  the  admin- 
istration of  Christ  Himself.  The  true  King  of  the  earth  has 
been  cast  out,  and  the  kingdoms  of  the  world,  administered 
by  man  during  His  absence,  are,  though  under  restraint  of 
God,  dominated  by  Satan,  who  has  never  yet  relinquished  his 
sovereignty  over  them. 

It  was  a  masterpiece  of  satanic  wisdom  to  induce  Con- 
stantine  to  profess  conversion  and  become  a  patron  of  the 
Christian  Church,  and  the  Church,  by  this  alliance  with  the 
world,  lost  altogether  her  God-given  character. 

The  word  translated  "  Church  "  is,  literally,  ecclesia,  and 
means  "  a  calling  out."  It  is  made  up  of  those  who  by  divine 
grace  have  been  "  called  out  "  of  the  world  which,  according 
to  Scripture,  still  "  Heth  in  the  wicked  one." 

In  his  epistle  to  the  Colossians  Paul  says :  **  If  then  ye  were 
raised  together  with  Christ,  seek  the  things  that  are  above, 
where  Christ  is  sitting  at  the  right  hand  of  God  "  (Col.  3:  i. 
Gr.).  To  be  thus  raised  up  with  Christ  means  to  be  outside 
of  the  world,  and  apart  from  the  spirit  of  it  altogether.  Any 
true  life  lived  for  Him  here  is  a  life,  as  Scripture  affirms, 
"hid  with  Christ  in  God"  (Col.  3:3). 

To  be  commended  and  honored  by  the  world,  or  even  under- 
stood by  it,  would  place  us  in  a  totally  different  sphere  from 
that  in  which  Christ  moved  when  He  was  here  upon  the  earth. 
Nothing  short  of  absolute  separation  from  the  world  in  order 
to  association  with  Christ  can  define  the  position  in  which  we 
have  been  established  by  divine  grace. 


2 :  12-17  An  Unholy  Alliance  47 

To  be  "  called  out  "  from  the  world  means,  if  anything, 
separation  from  it.  We  are  not  to  be  dwellers  in  it,  but  pil- 
grims through  it.  The  only  world  the  natural  man  knows 
anything  about  is  the  material  world  in  which  he  "  lives,  and 
moves,  and  has  his  being." 

The  wise  man  of  old  said :  "  Lo,  this  only  have  I  found,  that 
God  hath  made  man  upright;  but  they  have  sought  out  many 
inventions  "  (Eccles.  7:29).  Ever  since  the  Fall,  the  invent- 
ive faculty  of  man  has  been  devising  things  to  make  the  world 
attractive  and  comfortable.  He  seems  almost  to  have  reached 
the  limit  of  his  ability  in  this  direction,  but,  with  all  his  accom- 
plishments, he  has  absolutely  failed  in  his  effort.  Christ 
said  of  his  disciples :  "  They  are  not  of  the  world,  even  as  I 
am  not  of  the  world." 

To  lose  sight  of  our  heavenly  citizenship,  and  to  become 
mere  dwellers  upon  the  earth,  instead  of  pilgrims  through  it, 
is  to  reproduce  the  condition  found  in  the  Pergamos  church. 

Such  outspoken  alliance  with  the  world  immediately 
opened  wide  the  door  to  other  evils.  Christ  commended  them 
for  holding  fast  His  name,  and  not  denying  His  faith,  in 
the  martyr  days  just  passed,  and,  in  testimony  of  this,  the 
name  of  one  conspicuous  martyr  is  mentioned,  unknown 
maybe  to  the  Church  historians,  but  who  is  not  forgotten  in 
the  record  made  here. 

All  this  is  commendable  and  the  Lord  does  not  fail  to  own 
it,  but  He  nevertheless  brings  against  Pergamos  a  serious 
charge  that  would  never  have  been  possible  but  for  this 
wholesale  admission  of  the  unregenerate  into  the  Church. 
Christ  says:  "Thou  hast  there  those  who  hold  the  doctrine 
of  Balaam,  who  taught  Balak  to  cast  a  snare  before  the 
sons  of  Israel,  to  eat  idol  sacrifices  and  commit  fornication. 
So  also  hast  thou  those  who  hold  the  doctrine  of  the  Nico- 
laitans  in  like  manner." 

The  deeds  of  the  Nicolaitans  are  spoken  of  in  the  letter  to 
Ephesus,  but  now  their  doctrine  is  fully  formulated.  Church 
history  has  given  us  no  satisfactory  record  of  these  people. 


48  The  Unfolding  of  the  Ages  2:12-17 

An  account  of  their  origin  was  given  many  years  after  the 
book  of  Revelation  was  written,  but  it  seems  to  have  been 
manufactured  for  the  purpose  of  giving  an  explanation  of 
what  we  find  here.  They  are  represented  as  followers  of 
Nicolas,  one  of  the  seven  original  deacons,  who  is  accused 
of  being  a  degenerate.  All  kinds  of  conjectures  have  been 
made,  as  to  the  nature  of  the  offenses  committed  by  him  and 
his  followers,  but  no  certainty  about  them  is  found  any- 
where. But  the  Word  of  God  is  not  dependent  upon  Church 
history  for  interpretation.  That  there  existed  in  the  Church, 
during  the  period  under  consideration,  a  condition  which 
accords  exactly  with  the  meaning  of  the  name  is  an  unques- 
tioned truth. 

There  was  the  broadest  kind  of  a  distinction  between  the 
"  clergy  "  and  the  "  laity."  The  word  Nicolaitan  means,  as 
we  have  before  seen,  "  conquering  the  people."  Immediately 
after  the  alliance  of  the  Church  with  the  world,  the  clergy 
come  to  the  front,  and  assume  all  authority  in  the  matters  of 
doctrine  and  discipline. 

In  the  time  of  Constantine  the  council  of  Nicaea  was  held, 
and  it  is  singular  and  interesting  to  notice  the  identity  between 
"  Nicaea  "  and  "  Nicolaitan."  Nicaea  speaks  of  "  victory  " 
which,  in  Nicolaitanism,  the  clergy  had  obtained  over  the 
laity.  As  a  matter  of  fact,  in  this  council  the  clergy  were 
manifestly  supreme.  The  laity  had  no  part  in  it  whatever. 
The  council  was  summoned  in  the  year  325  by  Constantine. 
The  Roman  empire  had  at  that  time  some  1,800  bishops  and 
1,000  of  these  were  in  the  Greek  provinces  and  800  in  the 
Latin.  According  to  one  statement,  318  of  these  attended 
the  council,  and  the  whole  number  of  delegates,  including 
presbyters  and  others,  was  about  1,500. 

The  opening  of  the  council  is  described  by  Eusebius  as  fol- 
lows: "After  all  the  bishops  had  entered  the  central  build- 
ing of  the  royal  palace,  on  the  sides  of  which  very  many  seats 
were  prepared,  each  took  his  place  with  becoming  modesty, 
and  silently  awaited  the  arrival  of  the  emperor.     The  court 


2:13-17  An  Unholy  Alliance  49 

officers  entered  one  after  another,  though  only  such  as  pro- 
fessed faith  in  Christ.  The  moment  the  approach  of  the 
emperor  was  announced  by  a  given  signal,  they  all  rose  from 
their  seats,  and  the  emperor  appeared  like  a  heavenly  messenger 
of  God,  covered  with  gold  and  gems,  a  glorious  presence,  very 
tall  and  slender,  full  of  beauty,  strength  and  majesty.  With 
this  external  adornment  he  united  the  spiritual  ornament  of 
the  fear  of  God,  modesty,  and  humility,  which  could  be  seen 
in  his  downcast  eyes,  his  blushing  face,  the  motion  of  his  body, 
and  his  walk.  When  he  reached  the  golden  throne  prepared 
for  him,  he  stopped,  and  sat  not  down  till  the  bishops  gave 
him  the  sign.  And  after  him  they  all  resumed  their  seats." 
In  commenting  upon  this,  Schaff  says :  "  How  great  the  con- 
trast between  this  position  of  the  church  and  the  time  of  her 
persecution  but  scarcely  passed!  What  a  revolution  of  opin- 
ion in  bishops  who  had  once  feared  the  Roman  emperor  as 
the  worst  enemy  of  the  church,  and  who  now  greeted  the 
same  emperor  in  his  half  barbarous  attire  as  an  angel  of 
God  from  heaven,  and  gave  him,  though  not  yet  even  baptized, 
the  honorary  presidency  of  the  highest  assembly  of  the 
church !  "  * 

The  council  was  convened  for  the  purpose  of  settling  two 
controversies;  the  one  had  reference  to  the  nature  of  Christ, 
and  the  other  was  in  respect  to  the  time  for  the  observance 
of  Easter.  The  emperor  himself  opened  the  council  with  a 
prayer  for  harmony,  but  there  was,  in  reality,  as  much  har- 
mony as  in  a  modern  political  convention.  The  session  was 
a  stormy  one  throughout,  but  the  well-known  creed  was  the 
final  result  of  the  deliberations.  Schaff  says :  "  The  council 
issued  twenty  canons  in  reference  to  discipline.  The  creed 
and  the  canons  were  written  in  a  book,  and  again  signed  by 
the  bishops.  The  council  issued  a  letter  to  the  Egyptian  and 
Libyan  bishops  as  to  the  decision  of  the  three  main  points; 
the  emperor  also  sent  several  edicts  to  the  churches,  in  which 
he  ascribed  the  decrees  to  divine  inspiration,  and  set  them  forth 

*  History  of  The  Christian  Church.    Vol.  3,  page  624. 


50  The  Unfolding   of  the  Ages  2:12-17 

as  laws  of  the  realm.  On  the  twenty-ninth  of  July,  the  twen- 
tieth anniversary  of  his  accession,  he  gave  the  members  of 
the  council  a  splendid  banquet  in  his  palace,  which  Eusebius 
(quite  too  susceptible  to  worldly  splendor)  describes  as  a 
figure  of  the  reign  of  Christ  on  earth ;  he  remunerated  the 
bishops  lavishly,  and  dismissed  them  with  a  suitable  valedic- 
tory, and  with  letters  of  commendation  to  the  authorities  of 
all  the  provinces  on  their  homeward  way." 

Whatever  value  may  be  attached  to  this  creed,  it  bears  a 
sad  witness  to  the  fact  that  the  plain  language  of  the  Word 
of  God  was  not  regarded  as  a  sufficient  rule  for  faith  and 
practice.  Since  those  days  formulary  after  formulary  has 
been  introduced  and  each  of  them,  to  a  greater  or  less  degree, 
destructive  of  the  unity  of  the  Church.  Thus  the  minds  of 
men  have  been  diverted  from  the  Word  of  God,  and  human 
creeds  have  come  in  to  take  its  place.  That  such  a  state  of 
things  should  be  brought  about  by  Judaistic  teaching  such  as 
we  have  considered   can  be  easily  understood. 

God's  original  thought  about  the  people  of  Israel  was  to 
make  them  a  nation  of  priests.  This  became  utterly  impossi- 
ble by  reason  of  their  adoption  of  the  legal  covenant.  Under 
legal  conditions  no  man  could  draw  near  to  God ;  hence  arose 
the  necessity  for  an  intermediate  priesthood,  and  even  the 
supreme  head  of  this  priesthood  had  no  access  to  God  except 
on  one  day  in  the  year,  the  Day  of  Atonement. 

Throughout  the  Old  Testament  dispensation  the  veil  hangs 
before  the  "  Holy  of  Holies."  Into  the  presence  of  God,  none, 
excepting  the  high  priest,  could  go.  It  is  significant,  therefore, 
to  notice  the  fact  that,  when  Christ  died,  the  veil  of  the  temple 
was  rent  in  twain  "  from  the  top  to  the  bottom."  This  clearly 
indicated  that  the  rending  had  been  done  from  above.  All 
men  could  now  draw  near  to  God  because  of  Christ's  accom- 
plished work.  The  throne  of  God  was  revealed  as  a  throne 
of  grace,  and  all  were  encouraged  to  come  "  boldly  "  to  it. 
To  re-introduce  Judaism  was  to  restore  conditions  abolished 
by  the  cross  of  Christ. 


2 :  12-17  An  Unholy  Alliance  51 

The  Christian  Church,  in  the  whole  extent  of  its  member- 
ship, was  to  be  a  "  holy  priesthood,"  and  each  member  was  to 
have  the  same  blessed  standing  before  God.  The  Word  of 
God  was  to  be  the  all-sufficient  guide  for  faith  and  practice. 

But  when  the  mustard  seed  became  a  tree  and  "  the  birds 
of  the  air  "  came  to  lodge  in  the  branches,  discordant  voices 
arose  within  the  walls  of  the  Church,  and  hence  the  necessity 
for  ecumenical  councils  to  settle  authoritatively  the  meaning 
of  the  Word  of  God,  and  regulate  matters  of  doctrine  or 
discipline. 

In  a  church  thoroughly  mixed  up  with  the  world  there  is 
no  consciousness  of  the  presence  of  God ;  the  assurance  of 
salvation  becomes  lost,  and  people  cannot  declare  positively 
their  belief  in  justification,  but  only  say,  "  they  hope  they  are 
saved." 

It  can  be  easily  seen  how  such  a  condition  of  things  would 
soon  result  in  a  distinct  separation  between  those  who  had 
special  gifts  for  the  edification  of  the  Church,  and  those  who 
were  less  fully  endowed,  or  who,  perhaps,  thought  they  had  no 
gifts  whatever. 

The  distinction  between  clergy  and  laity,  as  now  obtains, 
marks  the  end  of  a  long  departure  from  God.  Such  a  dis- 
tinction cannot  be  maintained  from  anything  found  in  the 
Word  of  God.  It  is  perfectly  right  and  fitting,  and  in  accord- 
ance with  Scripture,  that  there  should  be  pastors,  evangelists, 
and  teachers ;  but,  that  these  have  any  greater  privileges,  or 
any  nearer  access  to  God  than  any  other  child  of  His,  is  a 
theory  not  warranted  by  Scripture.  Those  who  hold  it  are 
justly  chargeable  with  "  the  doctrine  of  the  Nicolaitans." 

There  is  now  no  intermediate  priesthood  of  any  kind  what- 
soever. Every  child  of  God  has  by  right  of  redemption  a 
full  and  free  access  into  the  grace  wherein  we  all  stand.  To 
insist  upon  the  preeminence  of  the  clergy  is  to  bring  about 
the  utter  subjection  of  the  laity  and  this,  in  its  last  and  worst 
form,  is  seen  in  that  system  which  claims  Peter  for  its  first 
pope,  and  where  final  authority  is  found  in  the  church  alone. 


52  The  Unfolding  of  the  Ages  2:13-17 

Here  the  word  authority  means,  of  necessity,  what  the  coun- 
cils have  determined  it  to  be,  and  the  decrees  of  the  councils 
have  always  been  the  decrees  of  the  clergy.  If  this  is  not 
what  "  Nicolaitanism  "  means,  we  shall  search  Church  history 
in  vain  to  find  a  meaning  for  it. 

That  such  a  disastrous  condition  existed  in  the  time  of 
Constantine  is  sufficiently  evident,  and  wherever  the  opinion 
prevails  to-day,  it  brings  the  same  disaster  and  loss  to  those 
who  so  easily  surrender  the  place  of  nearness  to  God,  which 
divine  grace  has  given  them. 

Together  with  the  development  of  this  doctrine  in  Perga- 
mos  we  have  also:  "  Those  who  hold  the  doctrine  of  Balaam, 
who  taught  Balak  to  cast  a  snare  before  the  sons  of  Israel." 
Here  we  are  not  so  dependent  upon  the  mere  meaning  of  the 
name,  although  it  has  the  same  sinister  significance.  Balaam 
means  "  the  destroyer  of  the  people."  What  he  zvas  and 
the  doctrine  he  held  are  brought  clearly  enough  before  us 
in  the  book  of  Numbers  where  we  get  his  history.  That 
Balaam  possessed  a  true  knowledge  of  God  is  evident  from 
his  prophetic  utterances.  He  appears  upon  the  scene  when  the 
Israelites  had  finished  their  journey  through  the  wilderness 
and  were  encamped  on  the  borders  of  Moab.  The  king  of 
Moab,  Balak  the  son  of  Zippor,  knowing  of  the  victories 
already  achieved  by  them,  sends  for  Balaam  in  order  that  he 
may  curse  Israel.  Balaam  consults  Jehovah,  and  is  told  plainly 
not  to  go  with  Balak's  messengers.  The  second  time  an 
embassy  comes  to  him  from  Balak  with  promises  of  a  great 
reward,  and  God  permits  Balaam  to  have  his  own  way  and 
go.  Arriving  on  the  scene,  he  is  restrained  in  his  utterances, 
and,  though  hired  to  curse,  can  only  bless  Israel.  He  knows 
well  enough  that  his  curse  will  be  ineffectual  against  the 
people  whom  God  has  blessed. 

The  Moabites  were  not  Israelites,  though  there  was  blood 
relationship  between  them.  Balak's  connection  with  Israel 
was  nominal  rather  than  real.  So  in  the  Church  at  large 
there   are   those   who   make   a    nominal    profession,    and   yet 


3 :  12-17  An  Unholy  Alliance  63 

have  no  real  relationship  to  the  truth  for  which  the  Church 
stands. 

Balak  is  "  the  son  of  Zippor,"  "  Zippor  "  meaning  "  a  little 
bird,"  which  cannot  fail  to  remind  us  of  "  the  birds  of  the 
air,"  that  found  shelter  in  the  branches  of  the  tree. 

Israel,  settling  down  on  the  borders  of  Moab,  troubles  the 
uneasy  conscience  of  Balak.  Whatever  nominal  relation  he 
may  have  to  Israel,  there  is  a  great  gulf  fixed  between  them, 
and  in  his  heart  he  hates  Israel.  An  unregenerate  man  may 
have  a  nominal  connection  with  the  Church,  but  he  is  just  as 
much  unregenerate  in  it  as  he  was  out  of  it.  In  every  respect 
he  is  even  worse  than  he  was  before.  He  is  but  serving  Satan 
in  the  livery  of  heaven.  His  hypocrisy  is  covered  by  a  cloak 
of  righteousness. 

"  Settling  down  on  the  borders  of  Moab  "  may  correspond 
precisely  with  "  dwelling  where  Satan's  throne  is."  This 
"  settling  down  on  the  borders  of  Moab  "  is  what,  one  might 
say,  makes  Balaam  possible. 

As  a  matter  of  fact,  the  whole  story  of  Balaam  could  be 
cut  out  of  the  book  of  Numbers  without  interfering  with  the 
narrative,  had  Israel  gone  on  instead  of  settling  down.  Ba- 
laam and  his  doctrines  would  never  have  come  in  if  the 
Church  had  kept  her  original  God-given  place  of  separation. 
Balaam  himself  was  right  enough  if  there  had  been  no  Balak 
to  seduce  him.  He  was  a  man  of  genius ;  had  a  commanding 
intellect;  knew  the  God  of  Israel,  and  the  true  course  of  pro- 
phetic history.  When  he  got  his  first  call  from  Balak,  he 
declined  it  on  the  ground  that  God  whom  he  had  consulted 
refused  to  let  him  go.  When  the  second  call  came,  with  the 
promise  of  greater  honorarium.  Balaam  says :  "  If  Balak 
would  give  me  his  house  full  of  silver  and  gold,  I  cannot 
go  beyond  the  word  of  the  Lord  my  God,  to  do  less  or  more  " 
(Num.  22:18).  This  sounds  very  well  but,  as  Robertson 
of  Brighton  says :  "  Brave  men  do  not  vaunt  their  courage, 
nor  honorable  men  their  honesty,  nor  do  the  truly  noble  boast 
of  high  birth.    All  who  understand  the  human  heart  perceive 


64  The  Unfolding   of  the  Ages  2 :  12-17 

a  secret  sense  of  weakness  in  these  loud  boasts  of  immacu- 
late purity." 

With  the  splendid  protest  on  his  lips,  he  nevertheless  accepts 
the  call  of  Balak,  and,  as  we  are  told  elsewhere,  because  he 
"  loved  the  wages  of  unrighteousness."  Undoubtedly  he  meant 
to  be  true,  and  to  say  only  what  Jehovah  gave  him  to  say, 
and  his  words  which  we  read  in  the  book  of  Numbers  seem 
altogether  orthodox  and  in  accord  with  the  truth.  Let  all 
this  be  granted,  yet  it  says  here,  he  "  taught  Balak  to  cast 
a  snare  before  the  sons  of  Israel."  In  doing  this  his  true 
character  as  a  hireling  prophet  comes  out.  He  is  taking  Balak's 
money,  and  must  therefore  do  what  will  please  Balak.  His 
sublime  declaration  about  Israel — "  From  the  top  of  the  rocks 
I  see  him,  and  from  the  hills  I  behold  him :  lo,  the  people  shall 
dwell  alone,  and  shall  not  be  reckoned  among  the  nations  " — 
was  an  absolute  truth.  This  separation  of  the  Israelites  from 
all  other  nations  was  an  unqualified  necessity  if  God  were  to 
make  Himself  known  among  them.  In  this  place  of  separation 
they  had  the  pledge  of  God's  blessing  no  matter  who  might 
curse  them.  To  give  up  this  place  of  separation  and  mingle 
with  the  idolatrous  nations  around  them  was  the  only  thing 
that  could  eflfect  the  forfeiture  of  their  blessing,  and  bring 
upon  them  the  retributive  justice  of  God.  Balaam  taught 
Balak  how  to  allure  them  from  this  place  of  separation,  and 
this  brought  upon  them  the  curse  which  Balak  in  his  heart 
desired. 

When  the  Roman  empire  became  nominally  Christian,  the 
line  of  separation  between  the  Church  and  the  world  became 
almost  entirely  effaced.  Between  the  true  believer  within, 
and  the  utterly  Godless  without,  stood  the  nominal  professor, 
as  Balak  stood  between  Israel  and  Midian.  Such  a  condition 
made  possible  the  hireling  prophet,  who  did  not  hesitate  to 
furnish  the  food  "  the  mixed  multitude  "  craved.  With  Con- 
stantine  began  the  alliance  of  the  Church  and  the  world  which 
has  never  been  broken.  There  has  been  a  persistent  departure 
from  God  ever  since.     The  Church  and  the  world  are  on  good 


3 :  13-17  An  Unholy  Alliance  55 

terms  to-day,  and,  though  individuals  may  be  recovered,  the 
great  mass  of  professors  are  on  the  down  grade,  and  the 
Church  and  the  world,  with  every  distinctive  mark  of  separa- 
tion obliterated,  keep  holiday  together. 

It  is  a  remarkable  fact  that  Philistia,  but  an  insignificant 
border  land,  as  if  claiming  jurisdiction  over  all,  has  bestowed 
its  name  upon  Palestine,  even  as  Rome,  with  the  same  uni- 
versal claim,  has  annexed  in  her  illegitimate  title  the  one  great 
word  Catholic.  Legislation  cannot  bring  into  existence  a  body 
of  Christians.  An  act  of  congress  may  give  the  name  Chris- 
tian to  a  nation,  but  it  cannot  produce  the  birth  from  above. 
The  illusions  of  such  self-deception  eternity  will  dispel. 
Where  the  Church  and  the  world  are  mixed  together  so  thor- 
oughly as  they  are  now:  where  people  join  the  church  in 
order  to  be  saved,  as  they  do  so  commonly,  and  therein 
testify  to  the  loss  from  consciousness  of  the  necessity  of  the 
new  birth ;  it  is  not  strange  to  find  a  practical  life  in  accord- 
ance with  such  a  profession.  The  Church  is  venerated  as  an 
eternal  life-saving  institution.  Losing  her  divine  character, 
she  can  no  longer  rely  upon  divine  resources  to  keep  her  in 
existence,  and  so  the  curse  of  Israel  blights  her,  and  men  look 
"  unto  the  hills  for  help  "  instead  of  unto  the  Lord.  There 
is  a  never-ceasing  plea  for  money,  followed  by  the  apotheosis 
of  liberal  givers;  money  is  the  indispensable  need  and  the 
source  of  its  acquirement  is  not  considered ;  money  is  money, 
wherever  it  is  coined,  and  the  dollar  of  the  ungodly  possesses 
the  same  purchasing  power  as  the  dollar  of  the  saint.  Balak, 
with  his  house  full  of  silver  and  gold,  is  solicited  on  every 
hand,  and  God  is  treated  as  though  He  were  not.  Money 
will  accomplish  all  purposes.  It  will  build  churches,  main- 
tain the  minister,  furnish  luxurious  equipment,  send  mission- 
aries to  the  home  and  foreign  fields ;  it  will  buy  Bibles,  cir- 
culate literature,  found  schools  and  colleges,  maintain  hospitals 
and  other  philanthropic  enterprises ;  it  ministers  to  the  sick, 
relieves  poverty,  and  does  everything  conceivable  except  the 
one  absolutely  essential  thing,  the  conversion  of  a  soul  to 


56  The  Unfolding   of  the   Ages  2:12-17 

God.  This  money  cannot  do,  and  you  cannot  purchase 
with  it  the  power  of  the  Holy  Spirit,  any  more  than  could 
Simon  the  sorcerer,  "  Thy  money  perish  with  thee,"  said 
Peter  to  him,  and  this  would  be  a  just  malediction  on  all 
that  have  lost  their  faith  in  God,  and  think  Him  too  far  away 
to  accomplish  anything  for  them.  No  wonder  the  infidel 
sneers  at  the  God  whose  incompetence  we  proclaim  in  the 
methods  we  adopt  to  save  His  cause  from  ruin.  When  Jacob 
leaves  Laban,  and  gets  back  to  Bethel,  there  will  be  power 
with  him,  and  not  before.  There  is  but  one  source  of  power, 
and  though  that  is  theoretically  owned,  it  is  nevertheless  prac- 
tically ignored.  We  pray,  and  without  waiting  for  an  answer, 
set  in  motion  machinery  energized  by  human  power,  and  we 
accomplish  nothing  except  to  expose  the  impotency  of  Him 
in  whom  we  claim  to  trust.  Impotency — because  He  will  not 
set  the  seal  of  His  approval  upon  the  methods  we  employ. 
The  "  dry  bones  "  respond  to  the  prophesying  of  Ezekiel,  and 
there  is  a  "  noise,  and  behold  a  shaking,"  and  the  bones  come 
together,  bone  to  bone.  (Ezek.  37:7).  The  organization  is 
perfect,  but  there  is  "  no  breath  in  them."  The  "  Spirit  of 
God,"  of  whose  power  we  are  so  dismally  destitute,  must  enter 
these  organized  "  bones,"  before  the  "  exceeding  great  army  " 
shall  stand  up  and  march  on  to  the  conflict.  We  do  not  need 
money,  but  we  do  need,  and  sorely  need,  the  Spirit  of  the  living 
God. 

That  such  a  state  of  things  exists  to-day,  no  one  could,  by 
any  possibility,  deny.  Such  a  condition  is  everywhere  preva- 
lent in  the  Church,  and  had  its  origin  in  her  first  failure  to 
maintain  a  distinct  place  of  separation  from  the  world.  But 
there  is  a  chance  for  the  overcomer,  and  a  blessed  promise  to 
him :  "  To  him,"  says  Christ,  "  will  I  give  of  the  hidden  manna ; 
and  I  will  give  him  a  white  stone,  and  on  the  stone  a  new  name 
written,  which  no  one  knoweth  but  he  that  receiveth  it."  The 
manna  speaks  of  that  bread  which  came  down  from  heaven, 
and  sustained  the  Israelites  during  their  long  journey  through 
the  wilderness.    The  hidden  manna  was  that  which  was  car- 


2 :  12-17  An  Unholy  Alliance  67 

ried  into  the  land,  and  kept  in  the  holy  place ;  a  precious  memo- 
rial of  what  had  sustained  them  while  they  were  on  their 
pilgrim  way. 

The  manna  was  a  type  of  Christ.  He  was  the  true  bread 
which  came  down  from  heaven  to  be  the  food  of  God's  people 
while  on  their  journey  as  pilgrims  through  the  world.  But 
Christ  is  now  gone  out  of  the  world,  and  is  altogether  hidden 
from  it.  To  go  out  into  the  place  of  separation  with  Him 
is  not  to  lose,  but  to  gain  immeasurably.  It  is,  in  fact,  to  eat 
of  the  "  hidden  manna,"  which  is  alone  competent  to  sustain 
us  on  the  rough  road  of  an  earthly  pilgrimage. 

"  The  white  stone  "  is  something  beside ;  it  was  cast  in  the 
voter's  urn  bearing  with  it  the  approval  of  him  who  cast  it. 
So  here  we  are  given  the  promise  of  approval  from  Christ, 
which  is  more  than  compensation  for  any  loss  sustained  by 
giving  up  the  world. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


VI 

LEAVENING    THE    MEAL-OFFERING 

And  to  the  angel  of  the  church  in  Thyatira  write : — These  things 
saith  the  Son  of  God,  who  hath  his  eyes  as  a  flame  of  fire,  and  his  feet 
are  like  unto  fine  brass.  I  know  thy  works,  and  love,  and  faith,  and 
service,  and  thhie  endurance,  and  thy  last  works  to  be  more  than  the 
first.  But  I  have  against  thee  that  thou  sufferest  the  woman  Jezebel, 
who  calls  herself  a  prophetess,  and  she  teacheth  and  leadeth  astray  my 
servants  to  commit  fornication  and  to  eat  of  idol  sacrifices.  And  I 
gave  her  time  that  she  might  repent,  and  she  will  not  repent  of  her 
fornication.  Behold,  I  cast  her  into  a  bed,  and  those  that  commit 
adultery  with  her  into  great  tribulation,  except  they  shall  repent  of 
her  works ;  and  I  will  kill  her  children  with  death ;  and  all  the  churches 
shall  know  that  I  am  he  that  searcheth  reins  and  hearts;  and  I  will 
give  to  you  each  one  according  to  your  works.  But  unto  you  I  say, 
the  rest  who  are  in  Thyatira,  as  many  as  have  not  this  doctrine,  such 
as  have  not  known  the  depths  of  Satan,  as  they  say,  I  do  not  cast  upon 
you  any  other  burden;  only  what  ye  have  hold  fast  till  I  shall  come. 
And  he  that  overcometh,  and  that  keepeth  my  works  unto  the  end,  to 
him  will  I  give  authority  over  the  nations,  and  he  shall  rule  them  with 
an  iron  rod,  as  the  vessels  of  a  potter  are  broken  in  pieces,  as  I  also 
have  received  from  my  Father;  and  I  will  give  him  the  morning  star. 
He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the  churches. 
— (Chapter  2:  18-29.) 

IN  this  letter  is  shown  the  culmination  of  evil  already 
manifest  in  the  Church.  The  coming  of  the  Lord  is 
announced  for  the  first  time,  and  the  announcement  is 
an  indication  that  we  have  reached  a  condition  that  will 
continue  on  until  He  comes.  The  evil  found  in  full  develop- 
ment here  is  a  logical  issue  of  the  failure  on  the  part  of 
the  Church  to  maintain  a  place  of  distinct  separation  from  the 
world  around.  The  record  of  Church  historians  bears  wit- 
ness to  the  truth  of  this.  We  have  already  seen  the  his- 
torical development  of  the  Church  represented  by  the  parables 

58 


2 :  18-29  Leavening   the   Meal-Offering  59 

of  the  kingdom  in  the  thirteenth  chapter  of  Matthew.  The 
fourth  parable  teaches  the  same  truth  as  this  fourth  letter, 
and  the  interpretation  of  the  one  furnishes  corresponding 
meaning  for  the  other. 

"  Another  parable  spake  he  unto  them,  The  kingdom  of 
heaven  is  like  unto  leaven,  which  a  woman  took  and  hid  in 
three  measures  of  meal,  till  the  whole  was  leavened  "  (Matt. 

13:33)- 

Among  Bible  students  there  is  substantial  agreement  as  to 
the  meaning  of  certain  features  presented  in  this  parable. 
The  theory  commonly  entertained  is  thus  given  by  Lange: 
"  The  woman  is  an  apt  figure  of  the  Church.  Leaven,  a  sub- 
stance kindred,  yet  quite  opposed  to  meal — having  the  power 
of  transforming  and  preserving  it,  and  converting  it  into 
bread,  thus  representing  the  divine  in  its  relation  to,  and 
influence  upon,  our  natural  life.  One  of  the  main  points  of 
the  parable  is  the  '  hiding,'  or  the  mixing  of  the  leaven  in 
the  three  measures  of  meal.  This  refers  to  the  great  visible 
Church,  in  which  the  living  gospel  seems,  as  it  were,  hidden 
and  lost.  It  appears  as  if  the  gospel  were  engulfed  in  the 
world;  but  under  the  regenerating  power  of  Christianity  it 
will  at  last  be  seen  that  the  whole  world  shall  be  included 
in  the  Church." 

This  interpretation,  however  generally  accepted,  is  open 
to  a  very  serious  objection.  Let  us  remember  that  this  par- 
able, as  the  others  are,  is  given  to  represent  what  "  the  king- 
dom of  heaven  "  is  like.  The  kingdom  of  heaven  is,  clearly 
enough,  Christ's  kingdom  here  upon  earth.  But  the  King  is 
away,  and  the  administration  of  the  kingdom  is  in  the  hands 
of  men.  We  have  already  seen,  in  the  preceding  parables, 
what  character  the  kingdom,  as  thus  administered,  assumes. 
First,  there  were  four  casts  of  seed,  and  only  one  of  these 
partially  successful;  then  came  the  field  mingled  with  wheat 
and  tares;  after  that,  in  the  parable  of  the  mustard  seed,  we 
are  shown  the  rapid  external  growth  of  the  Church  by  the 
reception  of  the  unregenerate  into  it.    In  still  further  develop- 


60  .The  Unfolding  of  the  Ages  2 :  18-29 

ment,  we  have  now  before  us  a  woman  hiding  leaven  in  three 
measures  of  meal,  "  till  the  whole  was  leavened." 

An  inerrable  interpretation  of  this  must  be  in  harmony 
with  what  has  gone  before.  Had  we  no  preconceived  opin- 
ions, there  would  be  no  difficulty.  Unfortunately  we  inherit 
a  great  many  "  traditions  of  the  Fathers,"  and  find  it  difficult 
to  get  away  from  them,  and  allow  Scripture  to  speak  for  itself. 

Trench  calls  those  who  differ  from  him,  "  A  little  band  of 
separatists."  The  archbishop  cannot,  however,  dismiss  in 
such  summary  fashion  those  who  venture  to  disagree  with 
him.  If  the  woman  here  represents  the  Church,  and  the  leaven 
the  "  gospel "  which,  as  Lange  says,  is  "  engulfed  in  the 
world,"  and  for  the  purpose  of  regenerating  the  world,  then 
there  is  a  flat  contradiction  to  what  is  found  in  the  second 
parable.  There  the  wheat  and  tares  are  to  "  grow  together 
till  the  harvest,"  when  the  reapers  are  sent  forth  to  bind 
the  tares  in  bundles  for  burning,  and  gather  the  wheat  into 
the  barn.  To  insist  that  leaven  means  "  the  diffusive  power 
of  Christianity,"  introduced  into  the  world  for  the  purpose  of 
its  transformation,  would  mean  the  eradication  of  the  tares 
before  the  harvest  at  the  end  of  the  age.  That  the  world  is 
ever  to  be  transformed  by  the  Church,  or  even  nominally  con- 
verted to  Christianity,  is  the  mere  dream  of  man,  and  has 
no  foundation  in  Scripture  anywhere.  The  dark  night  that 
has  fallen  upon  the  world  can  be  ended  only  by  the  rising 
of  the  "  Sun  of  righteousness."  Scripture  plainly  declares : 
"  Behold,  the  darkness  shall  cover  the  earth,  and  gross  dark- 
ness the  people :  but  the  Lord  shall  arise  upon  thee,  and  his 
glory  shall  be  seen  upon  thee  "  (Is.  6o:  2). 

If  the  word  leaven,  in  the  parable  under  consideration, 
means  something  good,  it  is  altogether  exceptional  in  this 
passage.  The  uniform  significance  elsewhere  is  evil.  Jesus, 
speaking  of  "  the  doctrine  of  the  Pharisees  and  Sadducees," 
calls  it  "  leaven."  He  also  speaks  of  "  the  leaven  of  Herod." 
After  the  same  manner,  the  apostle  speaks  of  "  the  leaven 
of  malice  and  wickedness,"  and  of  "  the  unleavened  bread  of 


2 :  18-29  Leavening   the   Meal-Offering  61 

sincerity  and  truth."  Again,  in  speaking  of  evil  doctrine,  he 
twice  warns  us  of  how  "  a  Uttle  leaven  leaveneth  the  whole 
lump." 

Why  is  there  such  a  violent  reaction  against  the  meaning 
of  the  word  in  the  parable  before  us?  Is  it  done  in  the  inter- 
est of  the  kingdom  of  heaven?  Is  it  to  guard  that  kingdom 
against  the  entrance  of  evil?  Such,  clearly  enough,  seems 
to  be  the  purpose,  but  in  this  desire  there  is  a  manifest  mis- 
apprehension of  what  is  meant  by  "  the  kingdom  of  heaven." 
Let  the  kingdom  of  heaven  be  what  it  really  is,  Christ's 
kingdom  administered  by  man  during  His  absence,  and  there 
is  no  difficulty  whatever  in  allowing  leaven  to  have  its  uni- 
form significance.  Even  the  dictionary  will  not  permit  of 
leaven  having  a  good  significance.  There  it  means  "  to 
vitiate,  to  corrupt,  to  make  sour." 

Leaven  is  yeast,  and  is  introduced  into  bread  for  the  pur- 
pose of  making  it  light.  In  the  meal-offering,  which  was  a 
type  of  Christ,  the  introduction  of  leaven  was  strictly  pro- 
hibited. The  woman  of  the  parable  is  thus  seen  doing  what 
she  was  expressly  forbidden  to  do.  She  is  leavening  the  three 
measures  of  the  meal-offering.  That  the  woman  represents 
the  Church  is  the  common  agreement,  but,  to  speak  more 
accurately,  she  represents  the  official  class  in  the  Church, 
which  became  so  prominent  when  the  distinction  between  the 
Church  and  the  world  was  lost. 

The  Israelites  had  not  been  long  in  the  wilderness  before 
"  the  mixed  multitude  that  was  among  them  fell  a  lusting ; 
and  the  children  of  Israel  also  wept  again,  and  said.  Who 
shall  give  us  flesh  to  eat?  We  remember  the  fish,  which 
we  did  eat  in  Egypt  freely;  the  cucumbers,  and  the  melons, 
and  the  leeks,  and  the  onions,  and  the  garlick:  but  now  our 
soul  is  dried  away:  there  is  nothing  at  all,  beside  this  manna, 
before  our  eyes"  (Num.  11:4-6).  This  history  repeated 
itself  in  the  history  of  the  Church  when  the  "  mixed  multi- 
tude "  came  in,  and  clamored  for  Balaam  teachers.  It  was 
not  strange  to  find  such  ecclesiastical  go-betweens  who  were 


68  The  Unfolding   of  the  Ages  2 :  18-29 

willing  to  furnish  "  the  light  bread  "  for  which  the  "  mixed 
multitude  "  craved.  Thus,  for  "  the  true  bread  from  heaven  " 
was  substituted  bread  made  from  "  leavened  meal."  This 
interpretation,  if  it  be  not  accepted  by  the  mass  of  com- 
mentators, is  at  least  justified  by  the  solemn  facts  of  history. 
Man,  wherever  found  in  his  natural  condition,  has  been  will- 
ing to  traffic  in  holy  things  to  his  own  advantage.  The  more 
worldly  people  are,  the  more  willing  they  are  to  commit  their 
spiritual  interests  to  others.  Such  a  condition  prevailed  in 
those  early  days.  Men  and  women  in  the  Church  were  worldly, 
and  perfectly  willing  to  leave  their  spiritual  concerns  in  the 
hands  of  men  set  apart  for  the  purpose,  and  it  is  no  wonder 
that  these  men  turned  it  to  their  own  advantage.  When  Chris- 
tian people  become  too  much  occupied  with  other  things,  and 
find  no  time  for  the  study  of  the  Word  of  God,  they  will 
intrust  this  sacred  privilege  to  a  priestly  class  which,  in  many 
a  case,  has  stooped  to  lower  the  doctrine  to  suit  the  hearer. 

Such  is  the  condition  represented  by  Thyatira,  and,  there- 
fore, our  Lord  takes  His  supreme  title :  "  The  Son  of  God." 
This  title,  hitherto,  He  has  not  assumed.  "  His  eyes,  as 
a  flame  of  fire,"  penetrate  things  through  and  through.  "  His 
feet,  like  unto  fine  brass,"  will  yet  tread  "  the  winepress  of  the 
fierceness  and  wrath  of  Almighty  God."  As  "  the  Son  of 
God  "  He  rebukes  the  church  that  would  degrade  Him  and 
keep  Him  the  son  of  a  human  mother,  while  exalting  her  above 
Him  as  "  the  mother  of  God  "  and  "  the  queen  of  heaven." 
The  system  is  denounced  in  the  words :  "  I  have  against  thee 
thi.t  thou  sufferest  the  woman  Jezebel,  who  calls  herself  a 
prophetess,  and  she  teacheth  and  leadeth  astray  my  servants 
to  commit  fornication  and  to  eat  of  idol  sacrifices."  Here, 
as  in  the  parable,  we  have  a  woman  charged  with  the  introduc- 
tion of  the  evil.  As  the  word  "  Balaam  "  directed  us  to  the 
history  in  the  Old  Testament  for  light  on  what  was  found 
in  Pergamos,  so  here,  the  word  "  Jezebel  "  carries  us  back 
to  the  time  of  worst  apostasy  in  Israel,  when  idolatry  was 
introduced  by  this  Zidonian  queen,  and  the  prophets  of  Jeho- 


2 :  18-29  Leavening   the   Meal-Offering  63 

vah  were  slain.  In  this  letter  Jezebel  represents  none  other 
than  the  woman  of  the  parable,  hiding  "  leaven  "  in  the  three 
measures  of  meal.  It  is  her  self-assertion  that  leads  Christ 
to  assert  His  claim  as  "  the  Son  of  God." 

It  is  true  indeed  that  the  bishops  of  Rome,  in  the  early  days 
of  the  Church,  claimed  a  commanding  and  ever-increasing  in- 
fluence, but  what  Roman  Catholic  historian  can  furnish  any 
proof  of  these  claims  having  been  founded  by  divine  right  ?  It 
was  not  until  temporal  power  was  established,  at  the  close  of 
the  eighth  century,  that  the  episcopal  form  was  changed  into 
the  papal  system.  Hildebrand,  who  ascended  the  papal  throne 
in  1083,  under  the  name  of  Gregory  VII.,  perfected  the  papal 
system,  and  developed  the  essential  features  of  the  Roman 
church.  No  one  could  object  to  any  doctrine,  held  by  this 
church  or  any  other,  that  can  be  proved  by  the  Word  of  God, 
but  when,  through  her  supreme  pontiff,  she  claims  infallibility, 
and  introduces  a  doctrine  of  her  own  unwarranted  by  Scrip- 
ture, it  is  our  right  and  our  privilege  to  protest  against  it. 

Where  does  Rome  get  her  authority  to  put  ecclesiastical 
tradition  on  a  par  with  the  oracles  of  God?  Where,  in  the 
Scripture,  can  she  find  authority  for  the  veneration  of  the 
virgin  Mary,  the  saints,  their  pictures  and  relics? 

Baptismal  regeneration  by  water  as  essential  to  salvation, 
and  priestly  absolution,  are  alike  dishonoring  to  the  accom- 
plished work  of  Christ.  What  further  degradation  is  offered 
to  the  work  of  Christ  by  Romish  works  of  "  supererogation," 
with  corresponding  extra  merits,  constituting  a  treasury  at 
the  disposal  of  the  pope  for  the  dispensation  of  indulgences 
which  are  transferable  to  souls  in  purgatory ! 

The  pope,  assisted  in  the  government  by  his  college  of  car- 
dinals, with  its  cardinal  bishops,  cardinal  priests,  and  cardinal 
deacons,  constitutes  the  authority  to  which  all  alike  must 
bow  down  in  reverence.  Such  priestly  domination  was  never 
established  by  authority  of  Scripture.  It  has  been  built  up 
in  the  interests  of  a  priestly  class,  to  the  dishonor  of  Christ 
and  to  the  degradation  of  His  people.    All  through  these  days 


64  The  Unfolding  of  the  Ages  2:18-29 

of  appalling-  darkness  there  were  those  who  refused  all  of 
these  abominations  and  remained  loyal  to  their  convictions  of 
truth  concerning  Christ  and  His  word.  To  such  faithful  ones, 
then  and  now,  He  says,  "  Hold  fast  till  I  shall  come."  Except- 
ing these  few  faithful  ones,  the  "  woman  "  came  to  absolute 
rule  over  the  whole  mass  of  Christendom.  It  is  doubtful 
indeed  if  paganism  itself  can  furnish  another  example  like  this 
of  spiritual  despotism,  ignorance,  superstition,  and  bondage. 

In  all  these  "  dark  ages  "  there  were  "  overcomers,"  who, 
whatever  the  cost,  refused  to  bend  their  necks  to  this  yoke. 
The  system  itself  survived  the  shock  of  the  Reformation, 
and  continues  on  until,  in  its  last  development,  it  is  seen  as 
"  a  scarlet  woman,"  riding  the  "  beast "  of  imperial  power. 
It  is  the  organization  and  instrumentality  of  Satan,  and  shall 
be  destroyed  when  he  has  no  further  use  for  it.  When  the 
true  Church  shall  have  been  removed  to  heaven,  no  further 
evil  can  be  wrought  by  such  a  false  system,  and  the  imperial 
power,  which  it  has  so  long  coveted,  shall  be  the  instrument 
of  its  destruction. 

The  promise  to  the  overcomer  stands  out  in  beautiful  con- 
trast with  the  usurpation  of  reign  on  the  part  of  the  false 
church. 

"  He  that  overcometh,  and  that  keepeth  my  works  unto  the 
end,  to  him  will  I  give  authority  over  the  nations,  and  he  shall 
rule  them  with  an  iron  rod,  as  the  vessels  of  a  potter  are 
broken  in  pieces,  as  I  also  have  received  from  my  Father; 
and  I  will  give  him  the  morning  star." 

"  The  Father  judgeth  no  man,"  said  Jesus  to  the  Jews, 
"  but  hath  committed  all  judgment  unto  the  Son "  (John. 
5:22). 

As  the  Son  of  God,  there  is  vested  in  Him  the  right  and  title 
to  absolute  authority  over  the  nations.  Such  is  the  declara- 
tion of  the  second  Psalm.  After  "  the  kings  of  the  earth  set 
themselves,  and  the  rulers  take  counsel  "  in  vain  against  the 
anointed  of  Jehovah,  the  decree  goes  forth :  "  Thou  art  my 
Son;  this  day  have  I  begotten  thee.    Ask  of  me,  and  I  shall 


2 :  18-29  Leavening   the   Meal-Offering  65 

give  thee  the  heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  thy  possession.  Thou  shalt  break 
them  with  a  rod  of  iron ;  thou  shalt  dash  them  in  pieces  Hke 
a  potter's  vessel  "  (Ps.  2:  7-9).  This  decree  shall  be  enforced 
when  Christ  comes  to  execute  judgment  committed  to  Him. 
To  those  who  in  the  midst  of  the  monstrous  evils  of  the  false 
church  remain  true  to  Him  there  is  given  the  promise  of 
authority  over  the  nations  and  a  joint-heirship  in  the  Mes- 
sianic reign. 

On  one  occasion,  Peter  said  to  Jesus :  "  Behold,  we  have 
forsaken  all,  and  followed  thee ;  what  shall  we  have  there- 
fore? And  Jesus  said  unto  them,  Verily  I  say  unto  you,  that 
ye  which  have  followed  me,  in  the  regeneration  when  the 
Son  of  man  shall  sit  in  the  throne  of  his  glory,  ye  also  shall 
sit  upon  twelve  thrones,  judging  the  twelve  tribes  of  Israel " 
(Matt.  19:27-28).  This  answer  shows  us  how  literally  the 
saints  of  Christ  shall  reign  with  Him  in  the  Millennial  king- 
dom when  He  comes  to  establish  it.  Any  claim  of  reign  by 
the  saints  of  Christ  before  His  coming,  such  as  we  find  in 
Corinth,  is  stamped  as  false.  When  Christ  comes  again.  He 
comes  to  reign,  and  His  enemies  shall  be  subdued  by  an  "  iron 
rod."  It  is  the  time  "  when  judgment  returns  to  righteous- 
ness," and  "  the  inhabitants  of  the  earth  learn  righteousness," 
through  the  judgment  executed  upon  it. 

The  "  iron  rod,"  in  the  hand  of  Him  who  is  competent 
to  hold  it,  can  alone  bring  the  blessing  to  the  earth,  for 
which  it  has  so  long  waited.  In  the  estimate  of  man,  the 
time  for  this  has  been  already  long  deferred.  It  might  seem 
as  though  God  were  regardless,  if  not  powerless  to  stem  the 
tide  flowing  against  Him.  But  God  is  not  regardless;  He  is 
long  suffering  with  evil ;  "  not  willing  that  any  should  perish, 
but  that  all  should  come  to  repentance."  There  is,  however, 
an  ordained  limit  beyond  which  rebellion  shall  not  go.  God 
is  able  to  end  the  rebellion  and  He  will.  Christ's  kingdom  shall 
be  established,  not  as  men  vainly  imagine  by  the  preaching 
of  the  gospel,  but  by  the  iron  rod  that  shall  smite  down  all 


GQ  The  Unfolding   of   the   Ages  2 :  18-29 

opposition  and  make  the  enemies  of  Christ  Hke  the  broken 
pieces  of  a  potter's  vessel.  The  second  Psalm  is  no  prophecy 
of  the  conversion  of  the  world  by  the  diffusive  light  of  the 
gospel.  Men  may  think  so,  but  God  has  declared  otherwise. 
"  The  darkness  shall  cover  the  earth,  and  gross  darkness  the 
people  "  when  "  the  Lord  shall  arise  upon  "  Israel.  The  day 
will  dawn,  but  not  until  after  such  a  night  as  the  world  has 
not  yet  seen.  The  coming  of  that  day  will  be  heralded  by 
"  the  morning  star."  This,  therefore,  is  promised  to  the  over- 
comer.  "  I  will  give  him  the  morning  star."  To  have  this, 
is  to  be  away  with  Him  before  the  day  dawns,  and  to  come 
with  Him  when  He  comes  to  brighten  the  world  with  His 
glory.  Fidelity  to  Him  as  the  day  darkens  is  the  charac- 
teristic of  the  overcomer,  and,  "  If  we  suffer,  we  shall  also 
reign  with  Him"  (2  Tim.  2:12).  Faithfulness,  in  the  midst 
of  so  much  that  is  false,  necessarily  involves  suffering.  Such 
suffering  is  not  merely  owned  but  it  is  honored  also,  and  they 
that  endure  it  shall  share  with  Christ  in  His  Millennial  reign 
over  the  earth. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


VII 

THE    REFORMATION 

And  to  the  angel  of  the  church  in  Sardis  write: — These  things 
saith  he  that  hath  the  seven  Spirits  of  God  and  the  seven  stars.  I 
know  thy  works,  that  thou  hast  a  name  that  thou  livest,  and  art  dead. 
Be  watchful  and  strengthen  the  things  that  remain  which  are  about 
to  die,  for  I  have  not  found  thy  works  perfect  before  my  God. 
Remember  therefore  how  thou  hast  received  and  heard,  and  keep  it 
and  repent.  If  therefore  thou  shalt  not  watch,  I  will  come  [upon 
thee]  as  a  thief,  and  thou  shalt  not  know  at  what  hour  I  will  come 
upon  thee.  But  thou  hast  a  few  names  in  Sardis  which  have  not 
defiled  their  garments,  and  they  shall  walk  with  me  in  white,  because 
they  are  worthy.  He  that  overcometh,  he  shall  be  clothed  in  white 
garments,  and  I  will  not  blot  his  name  out  of  the  book  of  life,  and 
will  confess  his  name  before  my  Father  and  before  his  angels.  He 
that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  to  the  churches. — 
(Chapter  3:  1-6.) 

A  REVOLT  from  Rome  was  the  foregone  conclusion, 
except  that  all  reality  and  earnestness  had  died 
out  among  men.  The  absence  of  Christ  from  the 
earth  left  the  throne  of  His  kingdom  vacant,  and 
He  must  of  necessity,  so  it  was  argued,  have  some  vicar  to 
occupy  His  place  until  His  return.  At  the  first,  the  personality 
and  presence  of  the  Holy  Spirit  was  realized,  and  allegiance 
to  Him  fully  owned.  The  words  of  the  decree,  issued  by 
the  first  council  of  the  Church,  were :  "  It  seemed  good  to  the 
Holy  Ghost,  and  to  us." 

The  administration  of  the  affairs  of  the  Church  was  under 
the  immediate  control  of  the  Holy  Spirit.  He  chose  men  for 
specific  work,  and  He  directed  their  movements.  Had  He 
been  maintained  in  His  place  as  the  governing  Spirit  of  the 
body,  there  had  been  no  schism  of  any  kind.  The  Spirit  of 
God  is  intolerant  of  evil  and  will  not  go  on  with  men  that 

67 


68  The   Unfolding    of   the   Ages  3 : 1-6 

are  given  up  to  the  corrupting  influences  of  the  world.  The 
Church  settled  down  into  a  condition  which  could  not  be 
sanctioned  by  the  Holy  Spirit  unless,  indeed,  He  were  found 
putting  the  seal  of  His  approval  upon  what  was  manifestly 
wrong.  To  reject  the  Holy  Ghost  as  the  governing  Spirit  of 
the  body  was  to  vacate  entirely  the  throne  of  Christ's  king- 
dom so  far  as  any  heavenly  rule  is  considered.  Christ,  being 
absent,  must  have  a  vicar — such  was  the  theory — someone 
to  represent  Him  and  rule  in  His  stead.  The  fundamental 
feature  of  Romanism  is  the  absolute  supremacy  of  the  pope 
as  the  vicar  of  Jesus  Christ,  and  the  head  of  the  Church  in 
all  ecclesiastical  affairs. 

From  the  days  of  Gregory  VH.  the  dream  has  been  so  to 
establish  the  Romish  church  that  the  pope  might  be  the  sole 
sovereign  in  temporal  affairs  as  well  as  in  spiritual.  The 
gigantic  efforts  made  to  establish  and  enforce  this  pretension 
constitute  a  large  part  of  the  history  of  the  middle  ages. 
The  revolt  of  the  French,  and  the  removal  of  the  papal  resi- 
dence, made  the  first  great  breach  in  this  arrogant  claim.  The 
gulf  was  still  further  widened  during  the  time  when  different 
popes  sat  on  rival  thrones  and  hurled  anathemas  at  one 
another.  This  condition  caused  a  large  number  of  people 
to  lose  what  respect  they  had  for  papal  authority,  and  pro- 
duced the  conviction  of  corruption  existing  in  the  Church, 
extending  from  the  papal  head  throughout  all  the  members. 
Attempts  at  reformation  were  made,  and  Church  councils  were 
held  for  the  purpose  of  correcting  the  abuses  found  in  the 
practical  life  of  the  Church,  and  changing  the  constitution 
so  as  to  subject  the  pope  to  the  decrees  of  the  Church  councils. 
Had  these  efforts  succeeded,  it  might  have  stifled  the  cries 
for  reform  which  were  growing  louder  and  louder.  They  did 
not  succeed,  and  the  Church  sank  back  to  the  depths  of  infamy 
through  the  open  and  broadcast  sale  of  indulgences  for 
sin. 

When  the  voice  of  Martin  Luther  thundered  through  the 
German  empire,  it  found  an  echo  in  many  a  heart  that  was 


3 : 1-6  The  Eeformation  69 

utterly  weary  of  the  whole  system.  The  protest  of  these 
reformers  against  the  abuses  in  the  Church  were  articulated 
in  the  Augsburg  Confession.  Over  against  these  articles  of 
protest  were  written  the  decrees  of  the  Council  of  Trent. 
The  Reformation,  of  which  many  had  dreamed,  and  for  which 
many  had  longed,  had  at  last  come,  and  was  manifestly  the 
mighty  work  of  God.  The  Protestants,  bound  together  by  the 
courage  of  their  convictions,  stood  firmly  against  the  evils 
which  they  had  so  long  endured.  If  anybody,  however,  hoped 
for  a  united  Protestantism  against  Roman  despotism  he  was 
doomed  to  an  early  disappointment.  Zwingli  and  the  Swiss 
reformers  differed  from  Luther  and  his  followers  in  regard 
to  the  Lord's  supper.  Calvin,  later  on,  was  not  able  to  recon- 
cile these  systems  to  each  other,  nor  to  his  own.  The  sacra- 
mentarian  controversy  was  the  destruction  of  unity;  and  the 
Lord's  supper,  which  was  to  be  the  fullest  expression  of  the 
unity  of  Christ's  body,  became  the  subject  of  a  heated  con- 
troversy, and  split  the  Protestant  church  into  fragments. 

The  discussion  that  afterward  arose  about  the  sovereignty 
of  God  and  the  free  will  of  man  brought  about  further 
disintegration.  Denominational  lines  were  sharply  drawn, 
and  the  sheep  of  Christ  fenced  into  different  folds.  If  the 
letter  to  Sardis  speaks  of  these  things,  then  it  tells  us  plainly 
that  the  Church  had  a  name  to  live,  but  was  "  dead." 

The  Reformation  was  a  work  of  divine  grace  for  which 
we  can  never  be  sufficiently  thankful.  It  gave  to  us  an  open 
Bible,  and  restored  to  us  the  blessed  doctrine  of  "  justification 
by  faith  alone."  But  the  best  blessings  of  God  have  been 
abused  when  intrusted  to  men.  The  Word  of  God,  though 
thus  restored,  was  not  regarded  as  the  sufficient  rule  of  faith 
and  practice.  If,  in  theory,  it  was  thought  to  be  so,  still  it 
must  be  said  that  the  creation  of  creeds  testified  to  its  ina- 
bility to  speak  plainly  about  these  things. 

The  Holy  Spirit  was  not  restored  by  the  Reformation  to 
His  place  of  supremacy  in  the  Christian  Church.  Had  He 
been   acknowledged   and   honored,   there   never   would   have 


70  The   Unfolding   of   the    Ages  3 : 1-6 

been  this  diverse  speech  of  Christendom.  Protestantism,  how- 
ever much  of  a  relief  from  papal  tyranny,  was  no  full  return 
to  the  apostolic  church.  The  fragments  of  a  broken  body 
are  all  we  can  claim  as  the  result  of  the  Refomiation.  There 
is  no  real  unity  when  the  followers  of  Christ  are  separated 
by  so  many  different  opinions  as  they  are  to-day.  Protes- 
tantism thus  far  has  failed  to  exhibit  to  the  world  the  unbroken 
body  of  Christ. 

Froude  says,  and  with  more  truth  than  we  would  perhaps 
care  to  own :  "  Protestantism  has  made  no  converts  to  speak 
of  in  Europe  since  the  sixteenth  century.  It  shot  up  in  two 
generations  to  its  full  stature,  and  became  an  established  creed 
with  defined  boundaries ;  and  the  many  millions  who  in  Catho- 
lic countries  proclaim  their  indifference  to  their  religion,  either 
by  neglect  or  contempt,  do  not  now  swell  the  congregations 
of  Protestant  church  or  conventicle.  Their  objections  to  the 
church  of  Rome  are  objections  equally  to  all  forms  of  dog- 
matic and  doctrinal  Christianity.  And  so  it  has  come  about, 
that  the  old  enemies  are  becoming  friends  in  the  presence 
of  a  common  foe.  Catholics  speak  tenderly  of  Protestants 
as  keeping  alive  a  belief  in  the  creeds,  and  look  forward  to 
their  return  to  the  sheepfold;  while  the  old  Antichrist,  the 
Scarlet  Woman  on  the  Seven  Hills,  drunk  with  the  blood  of 
the  saints,  is  now  treated  by  Protestantism  as  an  older  sister 
and  a  valiant  ally  in  the  great  warfare  with  infidelity.  The 
points  of  difference  are  forgotten ;  the  points  of  union  are 
passionately  dwelt  upon ;  and  the  remnants  of  idolatry  which 
the  more  ardent  English  Protestants  once  abhorred  and  de- 
nounced, are  now  regarded  as  having  been  providentially 
preserved  as  a  means  of  making  up  the  quarrel  and  bringing 
back  the  churches  into  communion.  The  dread  of  Popery 
is  gone.  The  ceremonial  system,  once  execrated  as  a  service 
of  Satan,  is  regarded  as  a  thing  at  worst  indifferent,  perhaps 
in  itself  desirable ;  and  even  those  who  are  conscious  of  no 
tendency  to  what  they  still  call  corruption,  are  practically 
forsaking  the   faith  of  their   fathers,    and   reestablishing,   so 


3 : 1-6  The  Eeformation  71 

far  as  they  can  or  dare,  those  very  things  which  their  fathers 
revolted  against."  * 

To  the  church  in  Sardis  the  Lord  presents  Himself  as 
having   "  the    seven    Spirits    of    God    and    the    seven    stars." 

Whatever  may  be  the  general  drift  of  things,  there  is  always 
a  possibility  of  individual  loyalty.  To  such  overcomers  Christ 
reveals  Himself  as  possessing  the  sevenfold  energy  of  the 
Spirit,  and  as  competent  to  meet  every  need  of  those  held  in 
"  His  right  hand."  He  says:  "  Thou  hast  a  few  names  in  Sar- 
dis which  have  not  defiled  their  garments,  and  they  shall  walk 
with  me  in  white,  because  they  are  worthy." 

Viewed  as  a  whole,  the  churches  of  the  Reformation  had 
a  name  to  live,  but  are  here  pronounced  dead.  The  vital 
power  is  gone  from  the  body  which  is  cut  up  into  fragments. 
The  body  of  Christ  is  one,  not  many.  There  may  be  many 
members,  but  they  are  the  members  of  one  body.  To  divide 
the  body,  as  has  been  done  by  denominational  lines,  is  to 
deprive  it  of  vitality,  and  however  much  it  may  profess  a 
name  to  live,  it  is  nevertheless  dead.  A  dead  profession  is 
what  we  find  everywhere.  The  church  registers  are  burdened 
with  a  long  list  of  names  that  represent  but  a  lifeless  pro- 
fession. They  have  indeed  a  name  to  live,  but  are  dead.  To 
manifest  reality  of  life,  in  contrast  with  these,  constitutes 
the  overcomer.  Of  such  in  Sardis  Christ  says :  "  I  will  not 
blot  his  name  out  of  the  book  of  life."  This  is  not  the  Lamb's 
Book,  afterward  spoken  of,  from  which  no  name  could  ever 
be  blotted,  but  is  man's  book,  the  church  register,  and  by  him 
regarded  as  "  the  book  of  life."  Names  enough  are  written 
in  these  books  without  right  or  title,  and  in  the  time  to  come 
they  will  be  blotted  out.  Only  those  who  have  a  reality  cor- 
responding to  the  profession  of  life  are  enrolled  in  the  Lamb's 
Book.  They  are  not  in  contact  with  the  spiritual  death  around 
them,  which  is  here  counted  defilement  as,  in  the  Old  Testa- 
ment, was  considered  the  touch  of  a  dead  body. 

Profession  without  life  is  an  abounding  sin.     The  solemn 

*  Short  Studies  on  Great  Subjects,  vol.  2,  page  132. 


72  The   Unfolding   of   the   Ages  3 : 1-6 

thing  about  it  is  the  awful  ability  man  has  to  deceive  himself 
in  this  respect.  To  have  "  a  name  to  live,"  and  esteem  himself 
to  be  alive;  to  be  thought  of  by  others  as  living  and  yet,  in 
reality,  dead.  This  death  is  the  "  wages  of  sin  "  which  so 
many  men,  professing  other  things,  are  nevertheless  so 
unweariedly  earning. 

The  overcomer  is  to  be  clothed  "  in  white  garments,"  and 
these  are  the  robes  made  "  white  by  the  blood  of  the  Lamb." 
Out  of  death  which  reigns  so  universally  we  are  summoned 
to  live :  "  The  hour  is  coming,  and  now  is,  when  the  dead  shall 
hear  the  voice  of  the  Son  of  God :  and  they  that  hear  shall  live  " 
(John  5:25).  The  consciousness  of  spiritual  death  which 
has  overtaken  the  churches  is  the  evidence  of  this  voice  sound- 
ing in  the  soul,  and  it  has  given  birth  to  the  undoubted  ear- 
nestness of  desire  on  the  part  of  many  individuals  to  come  out 
of  them  altogether.  It  is  useless  to  deny  the  reality  of  our 
condition.  Far  better,  surely,  to  own  it,  in  all  the  depths  of  its 
reality  before  God,  and  find  cleansing  in  the  precious  blood 
of  Christ.  It  is  not  enough  to  be  reckoned  a  Christian ;  it 
is  not  enough  that  our  names  should  be  on  the  church  register : 
there  must  be  a  deep  underlying  reality  in  correspondence 
with  this.  We  must  be  actually  what  we  profess  to  be,  or  we 
are  nothing  more  nor  less  than  hypocrites.  In  all  this  we  may 
deceive  others,  and,  what  is  still  more  solemn,  ourselves.  But 
we  cannot  deceive  God.  Christ  will  redeem  His  pledges  to 
sinful  men  that  trust  Him,  but  He  will  blot  out  the  names 
which,  however  conspicuously  written  in  man's  book,  have 
no  title  to  eternal  life. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


VIII 

REST    FOR     AN     AGE    OF    UNREST 

And  to  the  angel  of  the  church  in  Philadelphia  write : — These  things 
saith  the  holy,  the  true,  he  that  hath  the  key  of  David,  he  who  openeth 
and  no  one  shall  shut,  and  shutteth  and  no  one  shall  open :  I  know 
thy  works :  behold  I  have  set  before  thee  an  opened  door  which  no  one 
can  shut;  for  thou  hast  a  little  power,  and  hast  kept  my  word,  and 
hast  not  denied  my  name.  Behold  I  will  make  them  of  the  synagogue 
of  Satan,  who  say  that  they  are  Jews,  and  are  not,  but  lie ;  behold,  I 
will  make  them  to  come  and  worship  before  thy  feet,  and  to  know  that 
I  have  loved  thee.  Because  thou  hast  kept  the  word  of  my  patience, 
I  also  will  keep  thee  out  of  the  hour  of  temptation  which  is  about  to 
come  upon  the  whole  habitable  world  to  try  those  that  dwell  upon 
the  earth.  I  come  quickly:  hold  fast  that  which  thou  hast,  that  no 
one  take  thy  crown.  He  that  overcometh,  I  will  make  him  a  pillar 
in  the  temple  of  my  God,  and  he  shall  go  no  more  out;  and  I  will 
write  upon  him  the  name  of  my  God,  and  the  name  of  the  city  of  my 
God,  the  new  Jerusalem  which  cometh  down  out  of  heaven  from  my 
God,  and  my  new  name.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches. —  (Chapter  3:  7-13.) 

THIS  letter,  together  with  the  following  one,  brings 
out  the  characteristics  of  the  close  of  the  present 
dispensation.  Philadelphia  represents  a  pronounced 
separation  from  the  dead  formalism  of  Sardis, 
while  Laodicea  exhibits  the  back-flow  of  present-day  evangel- 
ism. To  Philadelphia  the  word  of  Christ  is :  "I  come 
quickly."  To  Laodicea :  "  Behold,  I  stand  at  the  door  and 
knock."  In  the  final  development  of  the  Church,  Christ  is 
at  the  door,  but  outside,  and  the  call  is  to  the  individual 
within.  In  the  letter  to  Philadelphia  there  is  no  word  of 
rebuke.  Christ  presents  Himself  as  "  the  holy  "  and  "  true." 
The  holiness  of  our  Lord  abides,  though  men  lose  theirs  in 
their  unholy  strife  over  the  truth  committed  to  them.  His 
truth  remains  unfettered,  and  will  not  sufifer  itself  to  be  bound 

73 


74  The   Unfolding   of   the   Ages  3 : 7-13 

by  articles  and  credenda,  and  therein  speak  the  stammering 
tongues  of  men. 

Holiness  and  truth  are  eternal  realities  apart  from  any 
divine  revelation  whatever.  Christ  is  the  embodiment  of 
both.  To  the  Jews  of  old  He  said :  "  Ye  search  the  scrip- 
tures ;  for  in  them  ye  think  ye  have  eternal  life :  and  they  are 
they  which  testify  of  me"  (John  5:39).  There  was  plenty 
of  creed,  and  formal  statement  of  Scripture  when  Christ 
appeared,  but  no  recognition  of  HUn.  The  Bible  constitutes 
a  living  organism,  and  the  dissection  of  it  means  death.  It 
was  sectional  strife  over  the  meaning  of  God's  Word  which 
produced  the  death  spoken  of  in  Sardis.  In  Philadelphia 
there  is  a  revival  from  this  death,  and  the  Person  of  Christ 
becomes  the  gathering  center  of  all  that  are  weary  with  the 
strife  of  tongues. 

The  Scriptures  testify  of  Him,  and  He  is  "  holy  and  true." 
He  is  spoken  of  also  as  having  "  the  key  of  David,  He  who 
openeth  and  no  one  shall  shut,  and  shutteth  and  no  one  shall 
open."  It  is  either  David's  house  or  "  David's  kingdom," 
but  of  each  He  holds  "  the  key  " — the  symbol  of  authority. 
David's  house  has  been  long  in  ruins ;  his  descendants  per- 
secuted, and  scattered  over  the  face  of  the  earth.  His  king- 
dom has  vanished,  and  so  hopelessly  disappeared,  that  men 
have  despaired  of  its  revival.  But  David's  house  is  not  for- 
gotten of  God,  and  his  kingdom  must  be  established  again,  or 
else  the  written  promises  are  of  no  value  whatever. 

Christ  presents  Himself  here  as  David's  legal  heir,  holding 
the  key  of  authority,  and  having  power  to  reestablish  David's 
house,  and  open  the  door  of  the  promised  kingdom.  To 
whom  He  willeth  He  openeth  the  door  which  none  can  shut, 
and  against  whom  He  willeth  He  shutteth  the  door  which 
none  can  open. 

As  "  every  one  that  was  in  distress,  and  ever\'  one  that  was 
in  debt,  and  every  one  that  was  discontented,  gathered  them- 
selves unto  "  David,  when,  though  anointed  king  he  was  hid- 
ing in  the  cave  of  Adullam,  so  are  they  gathering  unto  Christ 


3 :  7-13  Eest  for  an  Age  of  Unrest  75 

while,  though  the  crown  be  rightly  His,  He  is  in  the  place 
of  "  witness  indeed  "  *  of  rejection  by  the  world.  To  such 
as  rally  around  Him,  rather  than  around  any  doctrinal  state- 
ment of  His  word  (which  needs  no  human  support  of  this 
kind),  He  says:  "  I  know  thy  works."  To  them  also  He  flings 
wide  open  the  door  of  the  coming  kingdom :  "  Behold  I  have  set 
before  thee  an  opened  door  which  no  one  can  shut." 

The  "  theological  giants,"  as  men  count  them,  are  those 
who  are  contending  for  the  integrity  of  the  Scriptures.  It 
might  be  well  for  us  to  remember  that  these  Scriptures  of  God 
require  no  defense,  but  are  for  the  purpose  of  defending  us. 
The  ark  of  God  needs  no  human  hand  to  steady  it,  and  many 
a  man,  like  Uzzah,  has  perished  in  the  attempt.  Many  of  these 
conflicts  have  been  over  man-made  creeds.  Men  have  fought 
for  doctrine,  when  they  believed  themselves  fighting  for  the 
Word  of  God.  The  Scriptures  have  survived  through  the 
conflict  of  ages,  and  we  would  do  well  to  leave  them  to  take 
care  of  themselves,  and  rally  round  the  Person  whom  they 
so  plainly  declare.  A  man  may  disclaim  all  authority  over 
the  conscience  save  the  Word  of  God  alone;  he  may  keep 
out  of  the  conflict  in  which  nothing  is  accomplished  save 
further  confusion  of  mind  as  to  the  real  meaning  of  God's 
Word ;  he  may  deny  the  right  of  anyone  to  bind  his  con- 
science by  mere  human  opinion  which  lays  claim  to  authority 
from  the  Word  itself ;  he  may  refuse  to  be  held  by  the  "  tra- 
dition of  the  elders,"  however  venerable  the  names ;  he  may 
insist  upon  his  mind  being  untrammeled  by  the  hoary  inter- 
pretations handed  down  from  one  commentator  to  another ; 
he  may  refuse  to  walk  in  the  beaten  path,  which  too  often 
leads  him  into  the  woods,  and  seek  for  the  truth  at  the  Foun- 
tain Head ;  he  may  venture,  under  the  leadership  of  the  Holy 
Spirit  alone,  into  the  green  fields  and  beside  the  still  waters, 
and  seek  to  find  there  companionship  with  Christ  and  a  knowl- 

*  Adullam,  in  Hebrew  is  a  compound  of  the  word  "justice,"  and  the 
word  "people,"  and  the  most  literal  rendering  of  the  term  has  been 
given  as  "  in  very  deed  a  witness." 


76  The  Unfolding  of  the   Ages  3:7-13 

edge  of  truth  which  will  make  him  free :  but  if  he  do  this,  he 
is  regarded  as  a  "  separatist,"  and  makes  no  conspicuous 
exhibit  where  the  smoke  of  battle  seems  to  be  rising.  Let 
him  be  such  an  independent  seeker  after  the  truth,  he  may 
yet  find  what  others  in  going  with  the  multitude  have  missed. 
For  him  there  will  be  the  "  open  door  "  which  no  man  can 
shut ;  a  vision  through  it,  too,  of  the  reestablishment  of  David's 
house  and  David's  throne.  To  get  away  from  the  strife  of 
tongues ;  to  avoid  the  defilement  of,  and  to  get  away  from,  all 
contact  with  the  dead  formalism  in  Sardis ;  to  get  back  to  Christ 
under  the  leadership  of  the  Holy  Ghost ;  to  give  up  man's  opin- 
ions and  find  Jcstis  is  what  is  commended  here.  Whatever  the 
denominational  banner  floating  above,  to  stand  beneath  it,  and 
there  keep,  at  all  cost,  Christ's  word,  and  not  deny  His  name. 
God  gave  to  the  world,  not  an  inflexible  creed,  but  a  life-giving 
Word. 

We  need  to  remember  that  God's  Word  does  not,  neces- 
sarily, need  a  specialist  for  its  exposition.  Specialists  there 
are,  but  they  all  get  their  equipment  where  every  child  of 
God  can  be  equally  equipped,  and  without  respect  of  person. 

We  have  lost  sight  of  the  glorious  fact  that  the  Holy  Spirit 
came  to  guide  us  into  all  truth.  He  is  Patron  of  no  one  that 
lays  claim  to  any  special  equipment  or  endowment.  He  is 
God's  Gift,  and  has  His  indwelling  in  God's  temple,  which  is 
Christ's  body,  the  Church.  We  show  our  guilty  indifference 
to  Him  when  we  blindly  follow  blind  guides,  and  all  of  us 
tumble  into  the  ditch  together. 

Christ  is  "  holy,"  and  Christ  is  "  true,"  and,  in  all  the  glor- 
ious reality  of  His  person,  is  set  before  us  in  these  Scriptures 
of  God.  It  is  the  work  of  the  Spirit  to  lead  us  to  Hitn,  that 
we  may  become  occupied  with  Him,  and  that  we  may  live 
in  constant  association  with  Him,  and  this  is  glory,  and 
sanctification,  and  power  for  service. 

They  that  rally  round  Him,  rally  round  one  another,  and 
so  establish  on  earth  a  body  of  Philadelphians  bound  together 
by,    what    the    word    Philadelphia    means,    "  brotherly    love." 


3 :  7-13  Eest  for  an  Age  of  Unkest  77 

Among  such  every  personal  opinion  must  be  loyally  subor- 
dinated to  the  Word  of  God.  The  right  of  private  judgment 
was  insisted  on  at  the  Reformation,  but  this  right  is  disal- 
lowed by  the  Bible  where  it  speaks  plainly,  and  it  insists  upon 
being  interpreted  according  to  the  plain  meaning  of  its 
language. 

A  spirit  of  unrest  is  upon  a  certain  class  of  men  who  have 
undertaken  to  reset  the  foundation  of  truth.  They  tell  us 
they  intend  to  cleave  to  the  heart  of  things,  and  discover 
the  bed-rock  of  truth.  They  have  slipped  from  the  old  moor- 
ings and  are  adrift  on  the  open  sea.  They  profess  a  hatred 
of  dogmatism,  and  yet  immediately  advance  new  principles 
which  are  nothing  more  nor  less  than  their  dogma.  They 
give  us  what  they  call  "  Rest  for  an  Age  of  Unrest." 

A  recent  writer,  and  we  may  believe  him  sincere  enough, 
has  expressed  the  thought  in  this  "  new  "  gospel.  But  where 
does  he  stand?  To  what  would  he  summon  us?  Here  is 
what  he  calls  the  Christianity  of  Christ :  "  It  may  all  be 
summed  up  in  one  word  that  implies  two  other  words  and 
two  other  experiences.  That  word  is  Fatherhood.  Other 
men  had  spoken  of  God  by  this  title  before,  in  fact  it  is  almost 
the  universal  word  concerning  God,  but  Jesus  put  a  new 
content  into  the  word.  In  his  mind  God  was  the  Father  of 
Men — of  all  men,  at  all  times,  everywhere.  He  knew  no 
high,  no  low,  no  great,  no  small.  In  his  estimation  all  of  the 
sons  of  men  were  the  children  of  God.  All  the  way  from 
the  carpenter's  bench  to  Calvary,  here  is  a  man  who  seemed 
to  be  conscious  of  God,  of  the  kindness,  compassion  and  love 
of  God.  Jesus  believed  that  God  was  what  God  ought  to  be. 
His  idea  of  the  Fatherhood  of  God  gave  him  his  conscious- 
ness that  he  was  God's  son.  It  presented  him  with  a  great 
estimate  of  the  value  of  the  individual — one  man  worth  more 
than  the  material  universe,  man  a  living  soul  worthy  to  be 
called  the  son  of  God.  This  idea  of  the  sonship  of  man 
answered  his  questions  concerning  destiny  and  opportunity. 
He  thought  that  any  man  would  be  right  when  he  was  will- 


78  The  Unfolding   of  the  Ages  3:7-13 

ing  to  say  from  his  heart  '  My  Father,'  and  act  as  though  he 
were  the  son  of  God.  One  thing  more — Fatherhood,  Son- 
ship,  Brotherhood.  There  is  no  Fatherless  Brotherhood. 
There  is  a  reason  why  men  are  related  in  every  real  fashion. 
Jesus  said,  When  you  pray  say  '  Our  Father,'  and  this  meant 
that  we  are  also  to  say  even  unto  the  wickedest,  meanest,  vilest, 
lowest  of  the  race,  My  brother.  Every  burden  would  grow 
light  for  us  if  we  only  learned,  as  Jesus  seemed  to  learn, 
how  to  interest  ourselves  unselfishly  in  the  life  of  humanity. 
Wanted !  the  length  of  a  human  life,  your  life  and  mine,  lived 
in  the  spirit  of  this  man  of  Nazareth,  whose  name  we  honor 
and  love !  " 

According  to  this  gospel,  this  is  the  kind  of  God  that  God 
"  ought  to  be,"  and  what  Jesus  believed  Him  to  be.  But  its 
exponent  cannot  find  this  God  in  the  Scriptures  where  he 
found  Jesus,  and  because  he  cannot  there  find  a  God  which 
measures  up  to  his  ideal  of  what  God  ought  to  be,  he  slips 
his  neck  from  the  yoke  of  Scripture,  and  clothes  an  ideal 
with  the  characteristics  of  his  imaginary  God,  and  calls  it 
Jesus.  The  Deity  of  Jesus  is  gone.  According  to  his  teach- 
ing, Christ  is  an  "  ideal  man,"  nothing  more,  and  other  men 
ought  to  live  as  He  lived,  and  be  as  He  was,  saviours  of  the 
world. 

Think  of  the  blasphemy  contained  in  such  lines  as  these! 

"  Whenever  the  Christmas  season 

Lends  luster  and  peace  to  the  year, 
And  the  ling-long-ling  of  the  bells  that  ring 

Tell  only  of  joy  and  cheer, 
I  hear  in  their  sweet,  wild  music 

These  words,  and  I  hold  them  true : 
'The  Christ  who  was  born  on  the  Christmas  mom 
Did  only  what  you  can  do.' 

"  Each  soul  that  has  breath  and  being 
Is  touched  with  heaven's  own  fire, 
Each  living  man  is  part  of  the  plan 
To  lift  the  world  up  higher. 


3 :  7-13  Eest  for  an  Age  of  Unrest  79 

No  matter  how  narrow  your  limits, 
Go  forth  and  make  them  broad ! 

You  are  every  one  the  daughter  or  son- 
Crown  prince  or  princess  of  God. 

"  Have  you  sinned  ?    It  is  only  an  error — 

Your  spirit  is  pure  and  white. 
It  is  Truth's  own  ray  and  will  find  its  way 

Back  into  the  path  of  right. 
Have  you  failed?     It  is  only  in  seeming — 

The  triumph  will  come  at  length. 
You  were  born  to  succeed,  you  will  have  what  you  need. 

If  you  will  but  believe  in  your  strength. 

"  No  matter  how  poor  your  record — 

Christ  lives  in  the  heart  of  you. 
And  the  shadow  will  roll  up  and  off  from  your  soul, 

If  you  will  but  own  this  true. 
For  '  Christ '  means  the  spirit  of  goodness. 

And  all  men  are  good  at  the  core, 
Look  searchingly  in  thro'  the  coating  of  sin, 

And,  lo !  there  is  Truth  to  adore. 

"  Believe  in  yourself  and  your  motives, 

Believe  in  your  strength  and  your  worth, 
Believe  you  were  sent  from  God's  fair  firmament 

To  aid  and  ennoble  the  Earth. 
Believe  in  the  Saviour  within  you — 

Know  Christ  and  your  spirit  are  one. 
Stand  forth  deified  by  your  own  noble  pride, 

And  whatever  you  ask  shall  be  done." 

Such  is  the  "  gospel  "  proposed  for  "  the  age  of  unrest." 
As  a  matter  of  fact  it  is  no  gospel  whatsoever.  It  is  a  theory, 
advanced  to  the  dishonor  of  Christ,  and  to  the  exaltation 
of  man.  The  final  form  of  this  doctrine  is  the  last  and  great 
apostasy  wherein  "  the  man  of  sin  "  shall  be  revealed,  "  the 
son  of  perdition;  who  opposeth  and  exalteth  himself  above 
all  that  is  called  God,  or  that  is  worshiped;  so  that  he  as 
God  sitteth  in  the  temple  of  God,  showing  himself  that  he  is 


80  The  Unfolding  of  the  Ages  3 :  7-13 

God"  (2  Thess.  2:3-4).  The  teachings  of  this  spurious 
gospel  seem  designed  to  cultivate  the  "  Philadelphian  "  char- 
acter. "  Brotherly  love "  is  magnified,  but  by  means  of 
the  unscriptural  doctrine  of  "  The  universal  brotherhood  of 
man  and  the  common  Fatherhood  of  God."  The  exponents 
of  this  theory  claim  in  support  of  it  the  teaching  of  Jesus. 
But  let  us  examine  Scripture,  and  by  it  test  this  claim. 

Sonship,  such  as  implied  in  these  systems,  is,  according  to 
Scripture,  founded  on  new  birth.  The  express  declaration 
is :  "  He  came  unto  his  own,  and  his  own  received  him  not. 
But  as  many  as  received  him,  to  them  he  gave  authority  to 
become  children  of  God, — to  those  believing  on  his  name : 
who  were  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  but  of  God  "  (John  i  :  11-13,  Gr.). 

The  doctrine  of  sonship  taught  in  the  Old  Testament  is  alto- 
gether of  a  different  character,  and  implies  neither  the  posses- 
sion of  spiritual  life  nor  salvation.  The  Fatherly  relation  of 
God  to  Israel  spoken  of  by  the  prophets  gives  expression, 
without  exception,  to  a  relationship  assumed  toward  Israel  on 
the  part  of  God  as  their  Creator.  For  example :  ''  Have  we 
not  all  one  father  ?  hath  not  one  God  created  us  ?  "  (  Mal. 
2:10).  This  same  relationship  is  affirmed  in  Psalms  and 
Proverbs  and  in  the  same  way.  In  the  one  hundred  and  third 
Psalm  the  expression  is  somewhat  reserved :  "  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them  that  fear  him : 
for  he  knoweth  our  frame ;  he  remembereth  that  we  are  dust." 
Referring  to  the  same  relationship,  Paul,  quoting  one  of  their 
own  poets,  says  to  the  Athenians :  "  For  we  are  also  his  off- 
spring "  (Acts  17:28). 

Angels,  like  men,  are  also  creatures  of  God,  and  on  the 
ground  of  creation  are  called  "  the  sons  of  God."  As  the 
Creator  of  all,  God  is  the  "  Father  of  spirits."  By  creation 
there  is  given  to  man  a  spiritual  nature  which  gives  him  the 
image  of  God,  but,  if  the  character  of  the  man  does  not  conform 
to  this  new  nature,  the  relationship  therein  implied  will  not  be 
owned  by  God.    The  claim  to  such  a  relationship  by  the  unbe- 


3 : 7-13  Rest  for  an  Age  of  Unrest  81 

lieving  Jews  was  repudiated  by  Jesus.  They  said  to  Him :  "  We 
have  one  Father,  God.  Jesus  said  unto  them,  If  God  were 
your  Father,  ye  would  love  me :  for  I  came  forth  from  God, 
and  am  come  [from  him]  :  for  neither  am  I  come  of  myself, 
but  he  sent  me.  Why  do  ye  not  know  my  speech?  Because 
ye  cannot  hear  my  word.  Ye  are  of  the  devil  [your]  father, 
and  the  lusts  of  your  father  ye  desire  to  do  "  (John  8:  41-44, 
Gr.).  Jesus  in  these  words  refuses  to  allow  them  to  claim 
God  as  their  Father  while  they  have  no  corresponding  spiritual 
character. 

The  Old  Testament  doctrine  of  "  Fatherhood  and  sonship  " 
is  one  that  recognizes  such  relationship  by  virtue  of  the  original 
creation ;  whereas  the  New  Testament  doctrine  recognizes  no 
such  relationship  except  on  the  ground  of  a  nezv  creation. 
The  Jews  through  sin  had  forfeited,  even  on  the  ground  of 
original  creation,  their  title  to  sonship,  and  nothing  short  of  a 
new  creation  could  establish  them  in  the  relationship  of  son- 
ship  such  as  is  defined  in  the  New  Testament. 

"  As  many  as  received  him,  to  them  gave  he  the  right  to 
become  children  of  God"  (John  1:12,  R.  V.).  The  right 
to  assume  this  place  is  justified  by  the  fact  of  a  divine  work 
having  been  wrought  in  them.  "  They  are  born  again,  not  of 
blood — the  way  of  natural  birth ;  nor  of  the  will  of  man — even 
when  renewed;  but  of  God,  and  God  only."  This  is  the  only 
ground  recognized  in  the  New  Testament  on  which  a  man  can 
stand,  and  lay  claim  to  the  title  of  being  "  a  son  of  God."  To 
claim  the  common  Fatherhood  of  God  and  the  universal 
brotherhood  of  man  is  to  ignore,  as  this  so-called  new  gospel 
uniformly  does,  the  effect  of  the  Fall.  Sin  and  misery,  it  is 
true,  are  not  ignored ;  they  are  everywhere  too  manifest ;  but, 
that  man  is  helpless  and  undone  as  the  effect  of  sin  is  not 
admitted.  There  is,  consequently,  no  need  of  a  Saviour.  Men 
are  exhorted  to  lay  claim  to  a  title  which  has  been  forfeited  by 
them.  To  insist  upon  the  common  Fatherhood  of  God  and  the 
universal  brotherhood  of  man  is  to  raise  the  question,  humanly 
speaking,  of  the  character  of  God  Himself.     The  fact  is,  that 


82  The  Unfolding   of  the   Ages  3 :  7-13 

sin  has  entered  into  the  world,  and  with  the  result  that  "  death 
has  passed  upon  all  men."  The  whole  world  is  guilty  before 
God,  and  destitute  of  any  claim  upon  Him.  Man  is  lost.  "  The 
Son  of  man  is  come  to  seek  and  to  save  that  which  was  lost " 
(Luke  19:10).  So  many  as  receive  Him  get  the  right  to 
become  the  children  of  God.  Such  believers  are  born  again ;  a 
divine  work  is  wrought  in  them,  and  they  are  the  objects  of 
divine  grace.  To  include  others,  who  are  in  rebellion  against 
God  and  Christ,  in  the  place  of  a  common  sonship  is  to  disa- 
vow the  necessity  of  the  new  birth,  and  to  do  dishonor  to  Christ 
who  proclaimed  it.  Such  an  heretical  gospel  has  no  comfort 
in  it  for  them  that  are  burdened  with  the  sense  of  sin,  and 
conscious  of  having  no  spiritual  character  corresponding  to  the 
title  given  them. 

Paul  preached  no  gospel  such  as  this,  but  one  that  fully  meets 
the  need  of  men  as  this  spurious  one  by  no  possibility  can.  To 
him  all  men  were  lost  and  undone,  absolutely  ungodly,  and 
without  strength ;  and,  more  than  this,  destitute  of  anything 
that  could  properly  be  considered  life  in  the  sight  of  God.  But 
to  men,  even  in  such  a  condition  as  this,  Paul  proclaims  a 
gospel  which  is  good  news,  indeed,  as  the  word  implies.  To 
the  Ephesians  he  writes :  "  And  you  hath  he  quickened,  who 
were  dead  in  trespasses  and  sins ;  wherein  in  time  past  ye 
walked  according  to  the  course  of  this  world,  according  to  the 
prince  of  the  power  of  the  air,  the  spirit  that  now  worketh  in 
the  children  of  disobedience :  among  whom  also  we  all  had 
our  conversation  in  times  past  in  the  lusts  of  our  flesh,  fulfill- 
ing the  desires  of  the  flesh  and  of  the  mind ;  and  were  by  nature 
the  children  of  wrath,  even  as  others"  (Eph.  2:  1-3).  Here 
he  gives  us  a  picture  of  man's  condition  by  nature,  out  of  which 
nothing  could  possibly  bring  him  but  a  divine  quickening.  The 
natural  man  is  not  the  son  of  God  ;  he  is  dead ;  and  God  is  not 
the  Father  of  the  dead,  but  of  the  living.  You  may  preach  to 
the  dead,  but  there  will  be  no  response  unless  indeed  there  be  a 
quickening  out  of  this  death,  and  this  is  possible  to  God  alone. 
Man  is  beyond  the  reach  of  self-recovery,  and  for  him  there  is 


3 :  7-13  Rest  for  an  Age  of  Unrest  83 

no  help  but  in  the  sovereign  grace  of  God,  and  that  sovereign 
grace  of  God  has  been  revealed. 

Christ  is  the  Saviour  of  sinners.  To  as  many  as  receive  Him 
He  gives  authority  to  become  the  sons  of  God.  Apart  from 
Christ  such  relationship  is  not  owned  of  God.  To  maintain 
the  universal  Fatherhood  of  God  is  to  do  so  in  defiance 
of  Scripture,  and  to  the  discredit  of  Christ.  Judas  Iscariot 
betrayed  Jesus  with  a  kiss.  To  exalt  the  natural  man  in  oppo- 
sition to  Christ's  own  declaration  concerning  him,  while,  at  the 
same  time,  claiming  to  love  and  honor  Jesus,  is  nothing  short 
of  the  treason  of  Judas.  Whatever  pretense  there  may  be  of 
magnifying  the  spirit  of  brotherly  love,  and  however  desirable 
it  may  be  that  such  a  spirit  should  pervade  the  world,  it  is  never- 
theless wicked  to  assert  as  true  what  we  know  to  be  notoriously 
false.  It  is  utterly  useless  to  urge  men  to  correspond  to  a 
character  which  they  do  not  possess,  and  for  the  manifestation 
of  which,  there  is  absolutely  no  resource  in  themselves.  A  true 
Philadelphian  is  marked  by  no  broad  catholicity  such  as  this, 
but  is  one  of  whom  Christ  could  say :  "  Thou  hast  kept  my  word, 
and  hast  not  denied  my  name."  This  is,  in  fact,  what  consti- 
tutes the  Philadelphian.  "  Thou  hast  kept  my  word."  This 
does  not  mean  keeping  what  men  have  thought  about  Christ's 
word,  or  what  Bible  students,  however  trusted,  may  have 
declared  it  to  be.  What  is  presented  for  our  acceptance  is  not 
what  has  filtered  through  man's  mind  and  come  out  in  articles 
and  credenda,  but  is  what  the  Lord  Jesus  Christ,  the  Son  of 
God,  has  said. 

To  get  back  to  Christ,  and  to  be  no  longer  in  bondage  to 
human  opinion,  or  tradition,  or  ecclesiastical  declaration,  is 
what  characterizes  the  true  Philadelphian.  The  assaults  that 
are  being  made  upon  the  Word  of  God  need  not  concern  us 
so  very  much.  This  eternal  fortress  will  stand,  though  the 
last  man  drop  from  the  battlements.  We  are  not  to  be  con- 
cerned about  the  issue  of  a  conflict  over  the  integrity  of  a 
book  which  possesses  internal  and  unassailable  evidence  of 
divine  inspiration;  in  short,  we  are  not  to  fight  for  the  Word, 


84  The  Unfolding   of  the   Ages  3:7-13 

but  we  are  to  keep  it.  This  is  what  Christ  approves :  "  Thou 
hast  kept  my  word,  and  hast  not  denied  my  name."  To  deny 
Christ's  name  is  to  deny  the  character  which  that  name  gives 
Him.  His  name  proclaims  Him  as  One  absokitely  unique 
among  the  sons  of  men.  He  is  not  merely  the  Son  of  man,  He 
is  also  the  Son  of  God.     He  is  what  the  prophets  proclaimed 

Him,  IMMANUEL,  GOD  WITH  US. 

No  man  before  Him  ever  lived  as  He  did ;  no  man  after  Him 
ever  lived  as  He  lived.  To  live  as  He  lived  would,  indeed,  be 
desirable,  if  by  any  possibility  it  could  be.  Christ  is  the  pat- 
tern of  what  men  ought  to  be,  but  He  is  more  than  this ;  He 
is  the  Saviour  of  men :  and  "  God  has  given  him  a  name  which 
is  above  every  name :  that  at  the  name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven,  and  things  in  earth,  and 
things  under  the  earth;  and  that  every  tongue  should  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father  " 
(Phil.  2:9-11).  Therefore,  to  keep  His  word,  and  not  deny 
His  name,  constitutes  the  true  Philadelphian.  To  such  He 
says :  "  Behold,  I  will  make  them  of  the  synagogue  of  Satan, 
who  say  they  are  Jews,  and  are  not,  but  lie ;  behold,  I  will  make 
them  to  come  and  worship  before  thy  feet,  and  to  know  that 
I  have  loved  thee."  If  there  be  a  true  return  of  heart  to  the 
Person  of  the  Lord  Jesus,  and  to  the  simplicity  of  His  word, 
such  as  was  manifest  in  apostolic  times,  it  is  no  wonder  if 
Satan  return  to  his  old  method  of  attack  upon  the  Church. 
Man  is  essentially  the  same  in  all  ages,  and  Satan  knows  that 
the  snare  set  before  the  apostolic  church  will  operate  with 
equal  effect  against  any  return  to  apostolic  simplicity. 

Nevertheless  to  those  that  so  return  Christ  says :  "  Because 
thou  hast  kept  the  word  of  my  patience,  I  also  will  keep  thee 
out  of  the  hour  of  temptation  which  is  about  to  come  upon  the 
whole  habitable  world  to  try  those  that  dwell  upon  the  earth. 
I  come  quickly :  hold  fast  that  which  thou  hast,  that  no  one 
take  thy  crown."  The  hour  of  Christ's  patience,  here  spoken 
of,  is  the  time  of  His  present  rejection.  This  age,  charac- 
terized by  rebellion  against  God,  and  the  outbreak  of  the  lusts 


3 :  7-13  Rest  for  an  Age  of  Unrest  85 

of  men,  is  patiently  endured  by  Him.  The  disorders  on  every 
side  cannot  pass  beyond  the  Hmit  of  divine  restraint.  Out  of 
all  the  misery  and  mystery  and  darkness  of  unbelief  God  will 
bring  His  eternal  purpose  to  a  triumphant  issue.  This  is  the 
time  of  His  patience,  and  if  Christ  can  endure  what  is  going 
on  and  still  be  patient  with  it;  surely  we,  too,  can  also  be 
patient  even  as  He  is.  The  time  of  trial  of  which  He  speaks 
is  yet  to  come ;  it  is  "  the  great  tribulation  "  mentioned  by  the 
prophet  Daniel,  and  referred  to  by  Jesus  in  His  prophecy  on 
the  Mount  of  Olives.  Christ  has  pledged  His  word  to  keep 
the  true  believer  out  of  this  hour.  The  removal  of  the  Church 
prior  to  the  tribulation  will  come  before  us  in  its  proper  place. 
The  promise  to  the  overcomer  is  in  beautiful  harmony  with 
the  character  exhibited  by  the  Philadelphian.  "  He  that  over- 
cometh,  I  will  make  him  a  pillar  in  the  temple  of  my  God,  and 
he  shall  go  no  more  out;  and  I  will  write  upon  him  the  name 
of  my  God,  and  the  name  of  the  city  of  my  God,  the  new  Jeru- 
salem which  Cometh  down  out  of  heaven  from  my  God,  and 
my  new  name."  At  the  entrance  of  the  Temple  of  Solomon 
there  stood  two  magnificent  pillars.  On  the  one  was  written 
the  word  *'  Jachin,"  and  on  the  other  the  word  "  Boaz."  The 
word  Jachin  means,  "  He  establishes  " ;  and  the  word  Boaz 
means,  "  In  Him  is  strength."  These  meanings  are  significant 
also  of  the  character  of  those  found  in  the  Philadelphian 
church,  and  what  a  blessed  thing  to  believe,  that  all  strength 
for  His  creatures  is  found  in  Him,  and  that  He  alone  has 
ability  to  establish  the  soul  in  a  place  of  absolute  security. 
The  overcomer  shall  give  testimony,  in  the  reward  given  him, 
to  the  strength  which  has  sustained  him  throughout,  and  to 
the  grace  which  enabled  him  to  be  what  he  was.  Out  of 
the  temple  he  shall  go  no  more.  He  has  learned  the  lesson, 
so  difficult  for  natural  man,  that  apart  from  God  and  His 
grace  no  man  can  live.  The  name  of  God,  and  the  name 
of  the  city  of  God,  and  the  new  name  of  Christ,  written 
upon  them,  testify  to  the  truth  that  they  are  overcomers  and 
belong  to  God.    God  has  been  the  object  before  them,  and 


86  The  Unfolding  of  the  Ages  3 :  7-13 

they  have  looked  for,  and  found  the  city  which  hath  founda- 
tions whose  builder  and  maker  God  is.  The  "  new  name  "  of 
Christ  will  tell  out  the  glory  of  Him  through  whom,  and  by 
whom,  all  has  been  brought  to  pass. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


IX 

STANDING   AT   THE  DOOR 

And  to  the  angel  of  the  church  in  Laodicea,  write: — These  things 
saith  the  Amen,  the  faithful  and  true  witness,  the  beginning  of  the 
creation  of  God.  I  know  thy  works,  that  thou  art  neither  cold  nor 
hot.  I  would  thou  wert  cold  or  hot.  So,  because  thou  art  lukewarm, 
and  neither  cold  nor  hot,  I  am  about  to  spew  thee  out  of  my  mouth. 
Because  thou  sayest,  I  am  rich,  and  have  grown  rich,  and  have  need 
of  nothing,  and  knowest  not  that  thou  art  the  wretched  and  miserable 
one,  even  poor  and  blind  and  naked ;  I  counsel  thee  to  buy  of  me  gold 
purified  by  fire,  that  thou  mayest  be  rich ;  and  white  garments,  that 
thou  mayest  be  clothed,  and  that  the  shame  of  thy  nakedness  may  not 
be  manifested ;  and  eye-salve  to  anoint  thine  eyes,  that  thou  mayest 
see.  As  many  as  I  love  I  rebuke  and  chasten;  be  zealous,  therefore, 
and  repent.  Behold,  I  stand  at  the  door  and  knock.  If  any  one  hear 
my  voice  and  open  the  door,  I  will  come  in  to  him  and  sup  with  him, 
and  he  with  me.  He  that  overcometh,  to  him  will  I  give  to  sit  with 
me  in  my  throne ;  as  I  also  overcame,  and  have  sat  down  with  my 
Father  in  his  throne.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches. —  (Chapter  3:  14-22.) 

jA  NOTHER  phase  of  the  Church  which  is  painfully 
/^L  manifest  in  these  last  days  is  now  before  us.  There 
/  ^  has  been  a  development  of  evil  from  the  first.  Prot- 
^  jL^estantism  was  a  revolt  from  Romanism,  and  the 
two  go  on,  side  by  side,  until  the  coming  of  the  Lord.  Phila- 
delphia is  a  revival  out  of  the  dead  formalism  of  Sardis,  and  a 
true  return  in  heart  to  the  Person  and  Word  of  Christ.  This 
also  is  coexistent  with  Romanism  and  Protestantism  to  the 
end. 

Laodicea  pictures  the  condition  of  the  Protestant  church  in 
general  after  the  last  revival  has  swept  over  her.  Times  of 
revival  are  usually  followed  by  periods  of  great  spiritual 
reaction,  and  every  time  the  tide  recedes,  the  shore  line  lies 

87 


88  The   Unfolding   of   the   Ages  3 :  14-2:3 

further  away.  It  is  possible  that  Philadelphia  and  Laodicea 
may  represent  the  double  and  final  issue  of  what  is  found  in 
Sardis.  In  this  case,  Philadelphia  would  be  taken  up  when 
the  Lord  comes,  and  Laodicea  run  parallel  with  Thyatira 
through  the  great  tribulation.  There  is,  at  least,  a  solemn 
suggestion  of  this  in  the  promise  to  Philadelphia :  '*  Because 
thou  hast  kept  the  word  of  my  patience,  I  also  will  keep  thee 
out  of  the  hour  of  temptation  which  is  about  to  come  upon 
the  whole  habitable  world  to  try  those  that  dwell  upon  the 
earth." 

Thyatira,  certainly,  will  not  be  exempt  from  the  great  tribu- 
lation, but  will  pass  into  it  and  find  judgment  at  the  end. 
Connected  with  Thyatira,  in  all  the  years  of  her  development, 
there  have  been  those  who  could  properly  be  spoken  of  as 
overcomers.  To  them  Christ  could  say :  "  Hold  fast  till  I 
come."  And,  inasmuch  as  the  system  goes  on  till  He  comes, 
there  will  doubtless  be  found  in  her  individuals  of  the  Phila- 
delphian  character,  who  shall  not  be  in  revolt  as  the  others. 
To  them  that  make  a  mere  nominal  profession  of  faith,  the 
coming  of  Christ  shall  be  entirely  unexpected  and  shall,  con- 
sequently, find  them  unprepared.  They  have  been  warned 
earnestly  and  plainly;  but  the  warning  has  had  no  effect 
upon  them.  Speaking  of  His  coming,  Jesus  says  to  such : 
"  Watch  therefore :  for  ye  know  not  what  hour  your  Lord 
doth  come.  But  know  this,  that  if  the  goodman  of  the  house 
had  known  in  what  watch  the  thief  would  come,  he  would  have 
watched,  and  would  not  have  suffered  his  house  to  be  broken 
up.  Therefore  be  ye  also  ready:  for  in  such  an  hour  as  ye 
think  not  the  Son  of  man  cometh  "  (Matt.  24:  42-44).  A 
statement  similar  to  the  one  found  in  the  letter  to  Sardis  is 
made  by  Paul :  "  For  yourselves  know  perfectly  that  the  day 
of  the  Lord  so  cometh  as  a  thief  in  the  night.  For  when  they 
shall  say,  Peace  and  safety ;  then  sudden  destruction  cometh 
upon  them,  as  travail  upon  a  woman  with  child ;  and  they  shall 
not  escape.  But  ye,  brethren,  are  not  in  darkness,  that  that 
day  should  overtake  you  as  a  thief"  (i  Thess.  5:2-4).     In 


3 :  14-22  Standing  at  the  Door  89 

like  manner  Peter  speaks :  "  The  Lord  is  not  slack  concerning 
his  promise,  as  some  men  count  slackness ;  but  is  long  suffering 
to  us-ward,  not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance.  But  the  day  of  the  Lord  will 
come  as  a  thief  in  the  night ;  in  the  which  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements  shall  melt  with 
fervent  heat,  the  earth  also  and  the  works  that  are  therein  shall 
be  burned  up"  (2  Pet.  3:9-10).  Neither  of  these  apostles 
gives  the  slightest  intimation  of  any  long  delay  of  centuries 
before  the  day  of  Christ  should  be  ushered  in.  The  time  was 
not  known  to  any  of  the  apostles,  and  in  fact  was  known  only 
to  the  Father,  as  Scripture  plainly  affirms.  The  coming  of  the 
day,  however,  was  sure,  and  when  it  dawned  upon  the  world, 
it  would  be  heralded  by  the  muttering  storm  of  impending 
judgment.  It  would  find  them  unprepared,  as  in  the  day  of 
Noah,  when  the  flood  came  with  sudden  destruction  and  swept 
them  all  away.  For  this  day,  whenever  it  should  come,  the 
Church  was  exhorted  to  watch  so  as  not  be  taken  unawares. 
It  is  to  be  observed  here  that  in  the  use  of  this  word  watch 
there  seems  to  be  a  clearly  cut  distinction  from  the  word  wait 
which  IS  also  used  in  reference  to  the  coming  of  our  Lord. 
The  admonition  to  true  believers  is  to  wait  for  the  Lord  from 
heaven,  (i  Thess.  1:10.  i  Cor.  1:7).  Such  an  admonition 
could  not  be  addressed  to  the  mere  nominal  professor.  When 
Israel  is  under  consideration,  or  the  kingdom  of  heaven  as 
representing  the  church  visible,  the  word  watch  is  uniformly 
used.  It  is  not  until  after  the  wise  virgins  have  gone  in,  and 
the  door  is  shut,  that  the  admonition  to  watch  is  given.  (Matt. 
25 :  1-13).  In  our  Lord's  great  prophecy  the  same  admonition 
is  manifestly  in  connection  with  the  time  of  Israel's  restoration, 
and  is  in  reference  to  His  coming  glory  at  the  end  of  the 
age.  (  Matt.  24 :  42-5 1 ) .  The  true  believers  wait  for  their 
Lord  from  heaven.  All  others  are  solemnly  warned  to  watch. 
Such  is  the  manifest  distinction  implied  in  the  use  of  the 
terms. 

The  coming  of  Christ  was  spoken  of  in  a  way  to  justify  the 


90  The  Unfolding  of  the  Ages  3:14-22 

hope  of  His  speedy  return.  In  apostolic  days,  and  those 
immediately  following,  this  was  the  blessed  hope  that  animated 
and  sustained  the  disciples  of  Jesus  in  every  trial.  But  as 
the  years  went  by,  and  the  Lord  did  not  come,  hope  died  out, 
and  the  Church  expected  Him  no  longer.  Only  here  and 
there  a  solitary  watcher  disturbed  her  slumber  with  the  proc- 
lamation of  Christ's  coming.  The  "  blessed  hope "  was 
replaced  by  the  thought  of  the  world's  conversion  to  Christ 
by  the  preaching  of  the  gospel ;  and,  cherishing  this  illusion, 
the  Church  fell  into  a  sleep  still  more  profound. 

In  the  parable  of  the  virgins  we  are  expressly  told  that  this 
deep  sleep  was  because  of  the  bridegroom's  delay.  No  thought 
of  a  coming  thief  disturbed  them.  Disordered  fancies  and 
vain  imaginations  took  the  place  of  sound  reasoning  and 
simple  trust  in  the  Word  of  God.  The  Church  dreamed  she 
had  fallen  heir  to  promises  that  belonged  to  Israel  alone,  and 
instead  of  holding  fast  the  fundamental  truth  of  having  been 
called  out  of  the  world,  she  cherished  the  hope  of  being 
established  a  kingdom  in  it.  When  the  hope  of  the  immediate 
return  of  Christ  was  lost,  the  Church  was  already  far  gone  in 
decline ;  her  heavenly  character  was  lost  by  her  affiliation  with 
the  world,  and  the  effort  to  establish  herself  there.  As  the 
result  she  sank  down  into  the  coma  of  "  the  dark  ages."  In 
the  black  embrace  of  this  she  lay  until  the  voice  of  Martin 
Luther  rose  like  a  cry  at  midnight :  "  Behold  the  bridegroom 
Cometh." 

Though  the  Reformation  was  a  genuine  revival  of  spiritual 
life,  the  Church  soon  settled  back  into  the  region  of  death 
pictured  to  us  in  the  letter  to  Sardis.  A  quickening  from  this 
death  is  represented  by  the  Philadelphians,  and  to  them  is 
made  the  announcement :  "  I  come  quickly."  To  all  others 
that  remain  in  the  death  state  of  Sardis  the  word  is :  "I  will 
come  upon  thee  as  a  thief."  A  thief  is  always  an  unexpected 
visitor ;  he  comes  and  rifles  the  house,  and  in  the  morning  we 
find  he  has  been  and  gone,  and  taken  what  he  valued  wMth 
him.     After  this  manner  Christ  will  come  upon  Sardis,  and 


3 :  14-23  Standing  at  the  Door  91 

take  away  what  He  values;  what  in  fact  is  really  His  own — 
the  true  Philadelphian  found  in  it;  and  the  residue  shall  sink 
into  the  awful  self-deception  of  Laodicea.  The  true  believers 
shall  be  caught  up  to  meet  the  Lord  in  the  air,  and  there  shall 
be  left  upon  earth  what  may  indeed  proclaim  itself  Christian, 
though  it  be  in  fact  only  a  decaying  carcass  around  which  the 
vultures  shall  gather.  This  also  marks  the  time  of  Rome's 
imperial  expansion  and  catholicity  to  which  the  stream  of 
modern  unbelief  and  churchly  rationalism  is  trending.  Rome 
shall  ascend  the  long  coveted  throne  of  temporal  power,  and 
the  whole  mass  of  professed  Christianity  shall  lapse  into  open 
and  defiant  infidelity.  Such  is  the  general  apostasy  that  shall 
toll  in  "  the  great  day  of  God  Almighty."  Once  more  the 
word  rings  out:  "Behold  I  come  as  a  thief"  (Rev.  i6:  15). 
Immediately  thereafter :  "  Babylon  the  great  came  into  remem- 
brance before  God  to  give  her  the  cup  of  the  wine  of  the  indig- 
nation of  his  wrath."  This  "  great  Babylon  "  is  Thyatira  and 
Laodicea  united,  and  appears  as  "  a  woman  clothed  in  purple  " 
riding  the  scarlet  beast  of  imperial  power. 

We  cannot  escape  the  conviction,  that  what  remains  upon 
earth  as  the  professing  church,  after  the  true  believer  has 
been  taken  out  of  it,  will  pass  into  the  great  tribulation.  We 
may  cherish  the  hope,  however,  that  an  opportunity  may  be 
given  her  to  repent,  and  escape  the  doom  which  finally  over- 
takes the  impenitent.  Christ  may  come  at  any  moment,  and 
what  if  we,  in  spite  of  all  our  profession,  should  be  compelled 
to  pass  through  the  time  of  unequaled  trouble  now  impend- 
ing? It  is  blessed  to  think  that  God's  grace  and  mercy  may, 
and  surely  will,  cover  this  period  when  His  judgment  is 
executed  upon  the  earth.  Christ  has  not  changed,  though 
things  here  have,  and  gone  from  bad  to  worse  in  the 
Church. 

In  the  salutation  of  grace,  which  we  had  at  the  beginning, 
Christ  was  "  The  faithful  witness,  the  firstborn  from  the 
dead  " ;  and  now  here  at  the  end  of  things,  we  find  Him  of 
the   same   unchangeable   character.     He   is   the   "  Amen,   the 


98  The  Unfolding  of  the  Aoes  3 :  14-22 

faithful  and  true  witness,  the  beginning  of  the  creation  of 
God."  Man's  failure  cannot  make  Christ  other  than  He  is. 
In  the  judgment  hall  of  Pontius  Pilate  He  said :  "  To  this 
end  was  I  born,  and  for  this  cause  came  I  into  the  world, 
that  I  should  bear  witness  unto  the  truth.  Every  one  that 
is  of  the  truth  heareth  my  voice"  (John  18:37). 

To  reveal  the  truth  was  the  purpose  of  Christ's  mission 
among  men.  We  need  not  look  elsewhere  for  it.  The  natural 
man  does  not  love  it ;  he  has  no  desire  to  be  exposed  by  it. 
Truth  is  absolutely  imperial ;  it  searches  a  man  through  and 
through ;  it  "  is  quick,  and  powerful,  and  sharper  than  any 
two-edged  sword,  piercing  even  to  the  dividing  asunder  of 
soul  and  spirit,  and  of  the  joints  and  marrow,  and  is  a  dis- 
cerner  of  the  thoughts  and  intents  of  the  heart  "  (Heb.  4:  12). 
You  can  trifle  with  it,  but  you  cannot  force  it  to  adapt  itself 
to  your  wish  or  will ;  you  can  neither  twist  it,  nor  distort  it,  nor 
by  any  loud  assertion  of  what  you  tJiiiik  it  is  or  what  you 
think  it  ought  to  be,  force  it  to  be  other  than  it  is.  It  is 
the  searchlight  of  Almighty  God  before  which  the  darkness 
flees.  It  is  the  last  analysis  of  man  in  the  whole  mental, 
moral,  and  physical  part  of  him.  We  are  in  a  world  of 
unreality ;  we  are  surrounded  on  every  side  by  delusion,  im- 
posture, and  sham.  In  the  natural  world  moral  confusion 
reigns  throughout,  and  to  shut  the  eyes  to  this  is  to  close 
them  to  the  truth  which  is  solemnly  affirmed  by  the  Word 
of  God. 

Nothing  but  a  new  creation  can  redeem  us  from  the  delu- 
sion of  the  first  creation  which  has  been  darkened  by  the 
awful  shadow  of  sin.  God  declines  to  be  charged  with  the 
moral  disorders  of  the  world.  Satan,  whether  we  be  able 
to  account  for  him  or  not,  is  the  god  of  this  age,  and  is 
the  originator  of  all  the  hypocrisy,  and  sin,  and  meanness 
found  among  men.  He  is  the  author  of  confusion,  and 
strife,  and  rebellion  against  the  Most  High.  He  wrought 
havoc  with  the  original  creation,  and  is  chargeable  with  it. 
Into  this  scene  of  moral  disorder  Jesus  Christ  came,  pro- 


3 :  14-23  Standing  at  the  Door  93 

claiming  the  whole  truth  as  to  man  and  his  condition.  But 
why  was  it  that  so  few  were  found  willing  to  listen  to  Him, 
or  to  follow  Him  ?  He  Himself  has  given  us  the  true  answer : 
"  And  this  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light,  because 
their  deeds  were  evil.  For  every  one  that  doeth  evil  hateth 
the  light,  neither  cometh  to  the  light,  lest  his  deeds  should 
be  reproved"   (John  3:19-20). 

Christ  was  probing  the  conscience  of  Pontius  Pilate  when 
He  said  to  him,  "  He  that  is  of  the  truth  heareth  my  voice." 
"  What  is  truth  ? "  said  that  old  Roman,  and  then,  never 
waiting  for  an  answer,  left  the  judgment  hall.  What  is  the 
use  of  asking  about  truth  if  there  be  neither  purpose  nor 
desire  to  follow  it  when  found?  Christ  has  declared  the  truth 
about  us  all,  and  because  we  do  not  find  it  acceptable,  we 
do  not  hesitate  to  be  at  issue  with  Him.  As  men  come  into 
this  world  they  possess  by  nature  nothing  which  in  the  sight 
of  God  constitutes  life  in  any  true  sense.  Tell  men  this,  and 
they  will  contest  it,  even  with  Christ  Himself. 

The  solemn  fact,  never  to  be  withdrawn  while  the  curse 
of  sin  abides,  is :  "  Except  a  man  be  born  again  he  cannot  see 
the  kingdom  of  God."  It  is  of  this  new  creation  Christ  is 
speaking,  when,  at  the  head  of  this  letter,  He  declares  Him- 
self to  be  "The  beginning  of  the  creation  of  God."  "  If  any 
man  is  in  Christ,"  says  the  apostle,  "  there  is  a  new  creation : 
the  old  things  are  passed  away ;  behold,  they  are  become 
new"  (2  CoR.  5:17.  R.  V.  Marg.).  This  is  the  truth,  and 
men  may  lose  their  reason  over  it,  but  it  cannot  be  over- 
thrown. "  Ye  shall  know  the  truth,"  Christ  said,  "  and  the 
truth  shall  make  you  free"  (John  8:32).  Truth  leads  to 
freedom  when  it  is  owned,  accepted,  and  followed.  When  a 
man  undertakes  to  debate  the  question  of  truth  with  God, 
he  is  bound  hand  and  foot  by  the  error  for  which  he  is  con- 
tending. God  has  spoken,  and  there  is  nothing  more  to  be 
said,  and  Jesus  Christ  is  the  concluding  word,  the  "  Amen." 
To  know  Him;  to  bow  to  His  authority;  to  accept  all  that 


94  The  Unfolding  of  the  Ages  3 :  14-22 

He  says,  as  the  full  and  final  truth,  is  the  only  way  to  dis- 
cover the  eternal  foundations  on  which  we  can  build  without 
fear  of  the  coming  storm  of  judgment. 

What  does  Christ  say  about  this  Laodicean  church ?  "I 
know  thy  works,  that  thou  art  neither  cold  nor  hot.  I  would 
thou  wert  cold  or  hot.  So,  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  am  about  to  spew  thee  out  of  my  mouth." 
Let  the  tide  of  revival  sweep  over  a  congregation,  and  when 
the  backflow  is  gone  there  is  left  nothing  but  this :  "  Neither 
cold  nor  hot." 

In  the  letter  to  Sardis  we  have  a  picture  of  the  Protestant 
church  in  general.  It  has  a  name  to  live,  but  is  pronounced 
dead.  It  is  this  dead  profession  that  weights  and  sinks  the 
Church.  Let  a  revival  come  to  a  congregation,  and  these  dead 
members  may  be  warmed,  but  you  cannot  give  them  life. 
Worse  even  than  this  lukewarmness  is  the  self-deception 
which  has  come  in  with  it.  "  Because  thou  sayest,  I  am  rich, 
and  have  grown  rich,  and  have  need  of  nothing,  and  know- 
est  not  that  thou  art  the  wretched  and  miserable  one,  even 
poor  and  blind  and  naked ;  I  counsel  thee  to  buy  of  me  gold 
purified  by  fire,  that  thou  mayest  be  rich;  and  white  gar- 
ments, that  thou  mayest  be  clothed,  that  the  shame  of  thy 
nakedness  may  not  be  manifested ;  and  eye-salve  to  anoint  thine 
eyes,   that   thou  mayest   see." 

In  an  institution  for  the  insane  there  was  a  patient  who 
thought  himself  to  be  Napoleon  Bonaparte.  There  was  no 
moral  responsibility  in  this,  and  he  may  have  been  happy 
in  the  delusion.  In  the  Laodicean  character  there  is  a  self- 
deception,  which  is  nothing  short  of  moral  insanity .  "  Rich 
and  increased  with  goods,"  is  the  true  picture  of  many  a 
church  organization.  They  can  boast  of  material  posses- 
sions, while  they  are  absolutely  destitute  of  all  spiritual  life. 
Money,  in  many  quarters,  has  come  to  be  regarded  as  the 
indispensable  instrument  for  the  extension  of  the  kingdom  of 
Christ  on  earth.  The  cold  proposition  is  sent  broad-cast, 
that,  if  we  only  had  the  money,  the  world  might  be  converted 


3 :  14-22  Standing  at  the  Door  95 

in  this  generation.  While  the  boast  of  independent  riches  is 
everywhere  heard,  the  real  poverty  of  the  Church  is  exposed 
by  this  never-ceasing  plea  for  money.  "  Rich  and  increased 
with  goods,"  but  nevertheless  destitute  of  spiritual  momentum. 
Magnificent  church  edifices ;  imposing  ritualistic  services ; 
artistic  and  expensive  music,  too  often  furnished  by  the  utterly 
godless;  high-salaried  preachers  who,  if  they  are  willing  to 
take  Balak's  gold,  are  careful  also  to  preach  according  to 
Balak's  taste;  churches  like  these  there  are,  and  without  num- 
ber, and  it  is  absolutely  impossible  to  cover  their  spiritual 
poverty  by  any  loud  boast  of  material  prosperity.  In  these 
churches  the  poor  and  sinful  are  not  wanted ;  it  is  a  notorious 
fact,  that  they  are  not  wanted;  and  they  know  it;  and  by  no 
possibility  can  they  be  induced  to  come  in  where  they  know 
only  a  chill  awaits  them.  These  churches  want  quality,  not 
quantity.  To  say  that  such  churches  where  no  welcome  is 
given  to  the  poor,  and  where  the  dying  sons  of  men  could 
get  no  gospel  even  though  they  were  to  come  in,  constitute 
the  Church  of  Christ  is  to  bear  witness  to  the  awful  deception 
which  people  have  so  willingly  imposed  upon  themselves.  It 
is  useless  to  appeal  for  means  to  convert  the  heathen,  while 
we  ourselves  remain  unconverted.  It  would  be  difficult  to 
give  expression  to  a  more  refined  form  of  selfishness  than  is 
found  in  some  of  our  modern  churches .  The  first  considera- 
tion personal  comfort ;  the  service  attractive ;  the  preaching, 
gospel  or  no,  popular ;  the  pews  filled ;  the  treasury  replete ; 
comfortable,  warm,  and  well  fed,  though  with  the  husks  that 
the  swine  do  eat ;  and  conscience  undisturbed  by  the  tramp, 
tramp,  tramp  of  the  unregenerate  without.  Is  this  picture 
overdrawn?  No.  Is  it  inaccurate  in  any  of  its  pencilings? 
Yes,  in  its  under-statements ;  for  every  detail  that  might  be 
added  would  deepen  and  darken  the  lines  of  condemnation. 
Call  this  Christ's  Church,  if  you  will,  and  those  on  the  outside 
do  it  with  a  sneer,  yet  Christ  will  not  own  it  as  His,  but 
declares :  "  I  will  spew  thee  out  of  my  mouth." 

There  is  another  form  of  self-deception  which  is,  in  some 


96  The  Unfolding   of  the  Ages  3 :  14-22 

respects,  worse  even  than  this ;  it  is  the  boast  of  spiritual  per- 
fection which  we  hear  more  and  more  loudly  proclaimed  in 
these  last  days.  Teachers  are  abroad,  who,  claiming  high 
spiritual  attainment,  have  led  men  to  despair.  It  is  a  common 
pretension  of  the  day,  that  it  is  possible  to  attain  absolute  holi- 
ness. Yet  he  who  makes  this  claim  ignores  God's  standard, 
and  measures  himself  by  a  standard  of  his  own.  The  Bible 
says:  "If  a  man  think  himself  to  be  something,  when  he  is 
nothing,  he  deceiveth  himself  "  (Gal.  6:3).  Whoever  thought 
himself  to  be  something  without  being  nothing?  Christ's 
standard  has  never  yet  been  lowered ;  it  is  this :  "  Be  ye 
therefore  perfect,  even  as  your  Father  which  is  in  heaven  is 
perfect"  (Matt.  5:  48).  Man  may  juggle  with  the  words, 
and  make  them  mean  something  less  than  this,  but  he  knows 
in  his  heart  that  God,  if  He  demand  anything  of  us,  will  ac- 
cept nothing  short  of  absolute  holiness.  These  teachers  have 
ventured  to  assert  that  they  have  attained  this,  but  such  a 
pretension  cannot  do  otherwise  than  depreciate  the  work  of 
Christ.  It  leads  to  self-confidence,  self-occupation,  and  spir- 
itual pride,  and  these  were  the  propelling  forces  that  accom- 
plished the  rebellion  and  ruin  of  Satan.  There  is  a  necessity 
for  holiness,  which  the  Bible  everywhere  affirms,  but  the  sub- 
tle danger  is  that  man  may  deceive  himself  with  the  thought 
of  finding  this  holiness  in  himself,  where,  naturally  enough, 
he  might  look  for  it.  Heresies  have  arisen  out  of  this,  to  the 
destruction  of  all  true  standards ;  even  the  Lord  Himself  has 
been  accused  of  having  a  fallen  nature ;  and  the  statement  fol- 
lows, that  we  must  conquer  sin  as  He  conquered  it.  For  the 
evil  that  man  finds  within  him,  he  no  longer  regards  himself 
responsible,  but  throws  this  responsibility  upon  Satan  to  whom 
the  evil  is  imputed. 

This  doctrine  of  Christian  perfection  is  a  subtle  form  of 
Laodiceanism  from  which  we  are  in  more  danger  than  from 
the  grosser  forms  of  materialism  of  the  day.  "  Holiness,  with- 
out which  no  man  shall  see  the  Lord  "  (Heb.  12:14)  will  never 
be  found  in  mere  man.     If  he  thinks  so,  he  is  self-deceived. 


3 :  14-22  Standing  at  the  Door  97 

But  if  he  cannot  find  it  in  himself,  and  yet  must  have  it, 
then  he  must  find  it  somewhere  else.  The  word  in  the 
revised  version  is  "  sanctification/'  and  is  preceded  by  the 
definite  article.  It  should  read  like  this :  "  Follow  after 
peace  with  all  men,  and  the  santification,  without  which 
no  man  shall  see  the  Lord."  What  then  is  the  sanctifi- 
cation without  which  no  man  shall  see  the  Lord?  Paul  tells 
us  plainly :  "  But  of  him  are  ye  in  Christ  Jesus,  who  was 
made  unto  us  wisdom  from  God,  and  righteousness  and  sancti- 
fication, and  redemption:  that,  according  as  it  is  written,  He 
that  glorieth,  let  him  glory  in  the  Lord"  (i  Cor.  1:30,  31. 
R.  v.). 

In  this  verse  we  have  the  sum  and  substance  of  all  spiritual 
possessions  that  we  can  call  our  own.  Righteousness  is  pro- 
vided for  the  sinner.  It  is  found,  not  in  him,  but  in  Christ. 
Man,  tested  in  every  way,  proved  himself  to  be  destitute  of  all 
righteousness.  Christ's  righteousness,  in  the  wisdom  of  God, 
is  made  available  for  him,  and  in  this  robe  alone  he  has  standing 
before  God.  Not  only  is  the  robe  of  righteousness  provided 
for  the  sinner,  but  provision  is  also  made  to  meet  a  still  deeper 
need.  The  robe  is  not  merely  a  covering  for  the  sinner,  leav- 
ing him  in  the  same  condition  he  was  in  before.  In  Christ 
we  are  to  find  not  only  righteousness  but  sanctification  and 
redemption.  In  Scripture  sanctification  is  spoken  of  as  posi- 
tional, and  practical.  The  word  "  sanctification  "  means  "  set 
apart  for  God."  Jesus  says :  "  For  their  sakes  I  sanctify  my- 
self, that  they  also  might  be  sanctified  through  the  truth " 
(John  17:  19).  Here  He  speaks  of  the  setting  apart  of  Him- 
self to  God  for  the  purpose  of  accomplishing  a  work  for  man. 
There  could  be  no  spiritual  change  in  Jesus.  No  divine  work 
was  necessary  to  make  Him  better  than  He  was.  He  was 
morally  perfect,  and  when  He  says,  "  I  sanctify  myself,"  He 
means  that  He  is  taking  a  definite  position  before  God  in  behalf 
of  others.  As  man  He  came  into  the  world ;  as  man  He  died ; 
and  as  man  He  has  gone  back  to  God.  He  became  man  for 
us.     He  was  set  apart  to  God  for  this  work :  that  He  might  die 


98  The  Unfolding   of  the  Ages  3 :  14-22 

for  us,  and  rise  again.  In  Him  there  was  no  personal  imper- 
fection. For  Himself  He  did  not  die.  He  died  for  us,  and  as 
our  representative  He  went  in  to  God,  and  by  His  blood  we  are 
sanctified.  We  are  "  set  apart  "  by  the  virtue  of  that  blood, 
and  are  given  a  place  of  unchangeable  favor  before  God. 
This  is  plainly  what  Paul  means  when  he  says :  "  We  are  sanc- 
tified through  the  offering  of  the  body  of  Jesus  Christ  once 
for  all  "  (Heb.  io:io).  This  is  positional  sanctification.  It  is 
unchangeable  as  the  apostle  assures  us :  "  By  one  offering 
He  hath  perfected  forever  them  that  are  sanctified  "  (Heb.  lo: 
14).  This  literally  should  read:  "  He  hath  perfected  in  perpe- 
tuity them  that  are  sanctified."  The  value  of  the  blood  abides. 
No  further  sacrifice  is  necessary.  Christ  has  suffered  once 
for  all.  His  work  for  man  has  been  accepted.  The  blood 
atones  for  the  soul,  and  perfects  in  perpetuity  them  that  are 
sanctified  by  it.  This  is  not  practical  sanctification,  but  posi- 
tional. It  is  our  standing  before  God,  secured  for  us  by  His 
precious  blood.  Our  identification  with  Christ  in  death  and 
resurrection  makes  possible,  and  leads  to,  practical  sanctifica- 
tion. Death  and  resurrection  imply  the  end  of  the  old  crea- 
tion, and  the  beginning  of  the  new.  Being  born  again  by 
faith  in  Christ,  the  Holy  Spirit  operates  upon  us  through  the 
Word  of  God.  He  reveals  to  us  truth,  which  cannot  be  re- 
ceived or  known  by  the  natural  man  because  it  is  spiritually 
discerned.  Born  again,  we  have  a  new  nature,  which  responds 
to  the  Word  of  God,  and  that  Word,  in  the  power  of  the  Holy 
Spirit,  works  in  us  a  practical  sanctification.  This  is  brought 
about  in  a  simple,  yet  marvelous  way.  It  is  never  obtained  by 
looking  within  ourselves.  The  Spirit  leads  in  a  direction 
totally  different.  This  is  what  He  tells  us,  all  simple  enough 
surely,  but  of  amazing  import:  "Ye  are  dead,  and  your  life 
is  hid  with  Christ  in  God  "  (CoL.  3:  3). 

"  In  Christ,"  is  the  keynote  of  the  epistle  to  the  Ephesians, 
in  which  epistle  is  given  us  the  height  of  Christian  position. 
This  expression,  "  in  Christ,"  gives  the  prevailing  character, 
not  only  to  the  epistle  to  the  Ephesians,  but  also  to  all  other 


3 :  14-22  Standing  at  the  Door  99 

apostolic  writings.  The  Church  is  "  in  Christ " ;  individuals 
are  ''  in  Christ."  They  are  "  found  in  Christ  " ;  "  preserved 
in  Christ  " ;  "  saved  in  Christ  " ;  "  sanctified  in  Christ  " ; 
"  rooted  in  Christ  " ;  "  built  up  in  Christ  " ;  "  made  perfect  in 
Christ."  This  positional  sanctification  is  to  be  made  manifest 
in  practical  sanctification.  The  believer  is  to  have  his  heart  "  in 
Christ  " ;  his  conversation  "  in  Christ  " ;  his  faith  "  in  Christ  "  ; 
his  hope  "in  Christ";  his  love  "in  Christ";  his  joy  "in 
Christ  " ;  his  whole  life  "  in  Christ."  He  is  to  think,  to  speak, 
to  walk,  to  labor,  to  sufifer,  to  sorrow,  to  rejoice,  to  conquer, 
"  in  the  Lord."  All  distinctions,  even  of  the  broadest  nature, 
vanish  away  in  this  new-found  and  glorious  relationship. 
"  There  is  neither  Jew  nor  Greek,  there  is  neither  bond  nor 
free,  there  is  neither  male  nor  female :  for  ye  are  all  one  in 
Christ  Jesus"  (Gal.  3:28).  This  common  bond  of  fellow- 
ship with  Christ  gives  character  to  every  action  of  believers, 
and  they  "  do  all  in  the  name  of  the  Lord  Jesus,  giving 
thanks  to  God  and  the  Father  by  Him."  The  truth  they 
hold  is  "  in  Jesus."  The  will  that  governs  them  is  "  the 
will  of  God  in  Christ  Jesus."  This  character  abides  with 
them  in  the  midst  of  all  changes.  They  "  live  in  Christ " ; 
they  "die  in  the  Lord";  they  "sleep  in  Jesus."  When  He 
shall  appear,  they  "  also  appear  with  him  in  glory  " ;  when 
He  reigns,  they  also  "  reign  in  life  by  one,  Jesus  Christ."  All 
they  have,  whether  they  live  or  die,  is  "  in  Christ." 

But  Christ  is  not  on  the  earth ;  He  is  in  heaven.  Our  right- 
eousness, our  sanctification,  our  redemption  are  "  in  him." 
This  truth,  enforced  upon  us  by  the  Holy  Spirit  in  the  Word, 
turns  our  eyes  away  from  ourselves,  and  fixes  them  upon 
Christ.  To  be  occupied  with  self  is  despair;  to  be  occupied 
with  Christ  is  glory.  "  We  all,  with  unveiled  face  beholding 
as  in  a  mirror  the  glory  of  the  Lord,  are  transformed  into 
the  same  image  from  glory  to  glory,  even  as  from  the  Lord 
the  Spirit"  (2  Cor.  3:  18.  R.  V.  Marg.).  This  is  the  way, 
and  the  only  way,  that  practical  holiness  can  be  attained.  To 
deny  this  and  to  boast  of  spiritual  riches  apart  from  Christ 


100  The  Unfolding   of  the  Ages  3 :  14-22 

is  to  fall  into  the  self-deception  of  the  Laodiceans.  Surely 
we  are  rich  enough  in  Christ  not  to  be  overwhelmed  by  our 
own  poverty.  In  Christ  we  may  glory  with  full  heart  and 
with  full  praise.  In  Him  is  found  "  gold  tried  in  the  fire," 
symbol  of  divine  glory ;  "  white  raiment,"  symbol  of  His 
righteousness,  our  robe  now ;  "  eye-salve,"  symbol  of  the 
anointing  by  the  Holy  Spirit,  the  only  remedy  for  spiritual 
blindness.  To  the  Laodicean  church,  boasting  of  other 
things  than  these.  He  says :  "  Behold,  I  stand  at  the  door  and 
knock.  If  any  one  hear  my  voice  and  open  the  door,  I  will 
come  in  to  him  and  sup  with  him,  and  he  with  me." 

What  a  blessed  interchange  of  hospitality !  Though  the 
door  be  opened — and  who  but  Himself  could  do  it  ? — we  have, 
in  our  utter  poverty,  little  to  set  before  Him.  He,  coming  in, 
brings  our  riches  with  Him. 

The  supper  is  the  evening  meal ;  it  is  the  last  taken  before 
the  morning  breaks,  and  the  day  dawns.  It  is  long  since  the 
apostle  said:  "The  night  is  far  spent;  the  day  is  at  hand." 
To  sup  with  Him  before  the  morning  breaks  is  the  foretaste 
of  coming  glory,  the  antepast  of  heaven. 

"  At  even,  then  ye  shall  know  that  the  Lord  hath  brought 
you  out  from  the  land  of  Egypt:  and  in  the  morning,  ye  shall 
see  the  glory  of  the  Lord  "  (Ex.  16:6-7). 

Christ  is  now  waiting  until  His  enemies  be  made  His  foot- 
stool. Such  is  the  declaration  of  the  one  hundred  and  tenth 
Psalm. 

Slowly,  but  surely,  all  opposition  to  Him  is  giving  way, 
and  the  hour  is  coming  when  His  enemies  shall  be  made  His 
footstool,  and  He  shall  leave  the  Father's  throne  and  ascend 
His  own.  The  last  enemy  to  be  destroyed  is  death,  and  with 
that  gone  there  shall  be  no  longer  need  of  mediatorial  interces- 
sion; the  Church  militant  shall  be  the  Church  triumphant. 
This  also  is  the  hour  of  Christ's  manifest  glory.  On  the  ruins 
of  the  kingdoms  of  this  world  the  throne  of  Christ  shall  rise. 
He  shall  reign  from  sea  to  sea.  The  whole  world  shall  be 
full  of  His  glory.     This  is  the  predetermined  issue  of  the 


3  :  14-22  Standing  at  the  Door  101 

eternal  purpose  established  by  the  immutable  decree  of 
Almighty  God.  Christ  shall  reign,  and  the  Church  glorified 
shall  reign  with  Him. 

"  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches." 


HEAVEN    OPENED 

After  these  things  I  saw,  and  behold,  a  door  opened  in  heaven, 
and  the  first  voice  which  I  heard  as  of  the  trumpet  speaking  with  me, 
saying,  Come  up  hither,  and  I  will  show  thee  what  must  take  place  after 
these  things.  Immediately  I  became  in  the  Spirit;  and  behold,  a  throne 
was  set  in  heaven,  and  one  sitting  upon  the  throne ;  and  he  that  sat  was 
like  in  appearance  to  a  jasper  and  a  sardine  stone;  and  a  rainbow  was 
round  about  the  throne  in  appearance  like  unto  an  emerald.  And  round 
the  throne  were  four  and  twenty  thrones;  and  upon  the  thrones,  four 
and  twenty  elders  sitting,  clothed  in  white  garments,  and  upon  their 
heads  golden  crowns. —  (Chapter  4:  1-4.) 

THE  second  division  of  the  book  is  now  opened. 
The  seven  letters  sketch  with  inspired  accuracy 
the  entire  history  of  the  Church  on  earth.  The 
Church  here  is  the  kingdom  of  heaven  in  mys- 
tery form ;  we  are  now  to  see  the  process  of  bringing  that 
kingdom  into  manifestation. 

Through  the  Christian  ages  Christ,  though  having  all 
things  under  perfect  control,  has  left  His  kingdom  to  the  ad- 
ministration of  man.  He  has  not  interfered  with  its  develop- 
ment, but,  with  warnings  against  maladministration  during 
His  absence,  has  kept  it  in  full  survey.  He  apparently  has 
allowed  things  to  go  on  as  if  He  took  no  account  of  them. 
In  the  Gospel  of  Mark  we  have  a  parable  of  this :  "  And  he 
said,  So  is  the  kingdom  of  God,  as  if  a  man  should  cast  seed 
into  the  ground ;  and  should  sleep,  and  rise  night  and  day.  and 
the  seed  should  spring  and  grow  up,  he  knowcth  not  how. 
For  the  earth  bringcth  forth  fruit  of  herself;  first  the  blade, 
then  the  ear,  after  that  the  full  corn  in  the  ear.  But  when  the 
fruit  is  brought  forth,  immediately  he  putteth  in  the  sickle, 
because  the  harvest  has  come  "  (Mark  4:26-29). 

I03 


4:1-4  Heaven   Opened  103 

God  has  at  no  time  vacated  His  throne,  nor  has  He  per- 
mitted evil  to  manifest  itself  beyond  the  restraint  He  has  im- 
posed upon  it.  A  field,  ripening  for  the  harvest,  is  God's 
own  picture  of  His  kingdom.  The  seed  sown  was  good  wheat, 
but  the  enemy  came  in  and  sowed  tares;  they  were  to  grow 
on  together  till  the  harvest,  and  the  harvest  was  to  be  at  "  the 
end  of  the  age."  It  is  this  harvesting  of  the  earth  at  the  end 
of  the  age  which  we  are  now  to  consider. 

Up  to  this  point  we  have  been  occupied  with  the  history 
of  the  Church  on  earth.  The  ending  of  that  history  brings 
us  to  the  end  of  the  age,  and  into  the  midst  of  another  scene 
altogether.  The  true  Church  is  no  longer  upon  earth,  and 
when  again  brought  to  our  attention  is  enthroned  in  heaven. 
The  manner  of  her  removal  from  the  earth  will  come  before 
us  directly.  The  apostate  church  remains  upon  the  earth 
after  the  removal  of  the  true,  and  ripens  fast  for  the  har- 
vest at  hand. 

"  After  these  things,"  says  John, — that  is,  after  the  things 
brought  before  us  in  the  seven  letters  to  the  churches, — "  I 
saw,  and  behold,  a  door  opened  in  heaven,  and  the  first  voice 
which  I  heard  as  of  the  trumpet  speaking  with  me,  saying, 
Come  up  hither,  and  I  will  show  thee  what  must  take  place 
after  these  things."  It  is  not  simply  what  is  to  take  place  here- 
after, as  in  the  common  version,  but  "  after  these  things  " 
of  which  he  has  already  told  us.  He  is  about  to  tell  us  what 
shall  take  .place  after  the  Church  is  taken  from  the  earth. 
In  the  present  vision  a  door  opens,  and  the  scene  shifts 
from  earth  to  heaven.  Jesus  is  no  longer  seen  as  a  media- 
torial Priest,  "  walking  in  the  midst  of  the  lampstands,"  but 
comes  before  us  in  an  entirely  different  character,  and  for 
the  execution  of  other  purposes.  John  is  summoned  by  the 
trumpet  voice  to  enter  heaven  and  see  from  that  viewpoint 
what  is  about  to  take  place.  "  Immediately,"  he  says,  "  I  be- 
came in  the  Spirit."  Here  is  the  same  expression  we  had 
before.  It  defines  no  experience  common  to  believers,  but  it 
implies  a  special  work  of  the  Spirit,  that  enables  John  to  see. 


104  The   Unfolding   of   the   Ages  4 : 1-4 

and  describe  with  accuracy,  the  visions  which  passed  before 
him.  He  became  absorbed  in  the  Holy  Spirit.  He  was  in- 
spired to  see  and  hear  and  write.  In  the  visions  about  to  be 
given  him  there  is  the  unfolding  of  the  ages  in  the  eternal 
purposes  of  God.  By  the  influence  of  the  Spirit  he  receives, 
and  through  the  same  influence  communicates  to  us  what  he 
sees  and  hears.  There  is  no  possibility  for  the  so-called 
human  element  to  weaken  the  full-toned  voice  of  divine  in- 
spiration. God  is  not  borrowing  the  hand  of  John  to  write 
His  manuscript.  He  is  commanding  both  hand  and  brain, 
which  He  created,  to  transmit  direct  from  the  Fountain  Head 
what  He  is  pleased  to  make  known  among  men.  Other  men 
before  John  had  gone  into  heaven,  but  they  tell  us  nothing 
of  what  they  saw  there.  No  glory  flashes  back  from  the  open 
door  through  which  Enoch  and  Elijah  passed  bodily  into 
heaven.  Paul  is  caught  up  there,  whether  in  the  body  or  out 
of  the  body,  he  cannot  tell,  and  what  he  hears  is  not  lawful 
for  him  to  utter.  With  John  all  is  dififerent.  What  he  sees 
and  hears,  he  is  to  communicate  to  others  in  definite  language 
supplied  to  him  by  the  Holy  Spirit.  No  human  mind  is  work- 
ing here.  It  is  the  Spirit  of  God  giving  utterance  to  His 
own  thought. 

John  is  in  heaven,  and  looks  back  upon  the  earth  to  which 
the  time  of  the  harvest  and  vintage  has  come.  God  is  supreme, 
and  the  last  throes  of  the  world's  rebellion  shall  issue  in  the 
accomplishment  of  His  predetermined  purposes.  John's  mind, 
controlled  by  the  Spirit,  and  no  longer  fettered  by  human 
limitation,  is  free  to  express  the  revelation  of  the  Spirit.  In 
the  letters  to  the  churches  he  has  epitomized  the  history 
of  the  many  centuries  of  Christian  testimony,  and  now,  with 
these  centuries  passed  and  Christian  testimony  ceased  upon 
the  earth,  he  will  tell  us  what  is  to  come  "  after  these  things," 
and  will  carry  us  on  to  the  "  new  heavens  and  a  new  earth, 
wherein  dwelleth  righteousness"  (2  Pet.  3:  13). 

Summoned  through  the  open  door  of  heaven  he  sees  "  a 
throne."    That  throne  has  been  always  there  and  always  oc- 


4 : 1-4  Heaven  Opened  105 

cupied.  Of  old,  it  was  written :  "  Clouds  and  darkness  are 
round  about  him:  righteousness  and  judgment  are  the  habita- 
tion of  his  throne  "  (Ps.  97:  2), 

The  "  clouds  and  darkness  "  are  now  pierced  by  the  light- 
ning flash  in  premonition  of  the  storm  about  to  burst  upon 
the  world.  Man's  day  upon  the  earth  is  about  to  end,  and  the 
throne,  so  long  wrapped  in  clouds  and  darkness,  is  now  illum- 
ined that  we  may  look  upon  Him  who  fills  it.  "  Behold,  a 
throne  was  set  in  heaven,  and  one  sitting  upon  the  throne; 
and  he  that  sat  was  like  in  appearance  to  a  jasper  and  a  sar- 
dine stone;  and  a  rainbow  was  round  about  the  throne  in 
appearance  like  unto  an  emerald."  These  precious  gems, 
flashing  their  light  upon  the  rainbow-encircled  throne,  are 
designed  to  give  us  some  conception  of  Him  who  fills  it.  The 
occupant  of  the  throne  is  not  Christ,  and  yet,  as  we  shall  see, 
only  through  Christ  can  the  occupant  of  the  throne  be  known. 
The  throne  is  the  throne  of  God,  from  whose  face  the  veil 
of  the  past  is  gone,  and  who  is  now  known  as  "  the  God  and 
Father  of  our  Lord  Jesus  Christ."  When  our  Lord  ascended 
to  heaven  He  "  sat  on  the  right  hand  of  God  "  to  remain  until 
His  enemies  be  made  His  footstool.  Revelation  has  in  view 
the  time  of  this  subjection  of  His  enemies,  and  Christ,  there- 
fore, is  not  here  seen  upon  the  throne,  but  as  having  risen  and 
left  it  for  the  execution  of  other  purposes  which  effect  the 
establishment  of  His  Messianic  kingdom.  The  Father  has 
always  been  upon  the  throne  and  He  remains  upon  it  now. 
In  the  Psalms  God  is  spoken  of  as  "  sitting  upon  the  throne 
of  his  holiness."  Both  Micaiah  and  Isaiah  tell  us  they  saw 
"  the  Lord  sitting  on  his  throne,"  but  neither  one  of  these 
prophets  has  anything  to  say  about  His  appearance.  Through- 
out the  Old  Testament  God  is  always  spoken  of  as  enthroned, 
but  over  all  the  veil  hangs  heavily.  To  Moses  God  said : 
"  Thou  canst  not  see  my  face :  for  there  shall  no  man  see  me, 
and  live"  (Ex.  33:20).  "Thou  art  a  God  that  hidest  thy- 
self "  was  the  common  expression,  and  in  the  Psalms  we 
read :  "  Thou  coverest  thyself  with  light  as  with  a  garment." 


106  The    Unfolding    of    the    Ages  4 : 1-4 

God  is  light,  as  the  New  Testament  affirms,  but  the  Hght 
serves  as  a  covering  for  Him.  Every  additional  revelation 
given  of  God  makes  Him  the  more  mysterious.  This  is  the 
manner  of  the  Old  Testament  speech.  God,  though  known, 
is  ever  in  the  dark.  The  light  that  breaks  from  Him  becomes 
the  mantle  that  hides  Him. 

The  language  of  the  New  Testament  is  entirely  different 
from  this.  The  disciple  says :  "  Lord,  show  us  the  Father, 
and  it  sufficeth  us.  Jesus  saith  unto  him.  Have  I  been  so  long 
time  with  you,  and  yet  hast  thou  not  known  me,  Philip? 
he  that  hath  seen  me  hath  seen  the  Father"  (John  14:8-9). 
Manifestly  there  was  in  Christ  a  revelation  of  the  Father  such 
as  is  nowhere  found  in  the  Old  Testament  Scriptures.  In 
the  epistle  to  the  Colossians  Paul  declares  that  Christ  is  "  the 
image  of  the  invisible  God."  Through  Christ  alone  the 
Father  can  be  known.  "  I  am  the  way,  the  truth,  and  the 
life:  no  man  cometh  unto  the  Father,  but  by  me  "  (John  14: 
6).  In  the  Gospel  of  John  there  is  an  expression  of  similar 
import :  "  No  man  hath  seen  God  at  any  time ;  the  only  be- 
gotten Son,  which  is  in  the  bosom  of  the  Father,  he  hath 
declared  him  "  (John  i  :  18).  In  Christ  there  is  given  a  con- 
cept of  the  Father.  This  is  manifest  in  the  vision  of  the 
throne  now  before  us.  "  He  that  sat  was  like  in  appearance 
to  a  jasper  and  a  sardine  stone."  This  surely  is  given  for 
the  purpose  of  identification.  He  is  in  appearance  like  these 
two  gems.  There  is  perhaps  no  absolute  certainty  as  to  what 
is  meant  by  the  "  jasper  "  and  "  sardine  stone,"  but  the  most 
probable  suggestion  is  that  they  represent  the  diamond  and 
the  carnelian.  The  white  light  of  the  diamond,  mingled  with 
the  red  hues  of  the  carnelian,  flashes  from  the  throne  and  char- 
acterizes Him  who  sits  upon  it.  He  is  "  like  in  appearance  " 
to  the  coalescent  hues  of  these  two  precious  gems. 

"God  is  light"  (i  John  1:5).  Light  itself  is  triune,  and 
the  primary  colors  are  blue,  yellow,  and  red.  They  are  re- 
spectively the  light-bearing,  heat-giving,  and  actinic  rays, 
which  combine  in  the  one  white  beam  of  light.    God  is  triune ; 


4 : 1-4  Heaven   Opened  107 

Father,  Son,  and  Holy  Ghost;  and  the  Hght  testifies  to  this. 
In  the  red,  or  Hfe-giving  ray,  there  is  a  suggestion  of  Christ, 
through  whom  eternal  life  is  made  possible  for  us ;  in  the  ac- 
tinic, or  chemical  ray,  there  is  a  suggestion  of  the  Holy  Spirit, 
through  whom  all  changes  are  wrought;  the  blue,  or  light- 
bearing  ray,  speaks  to  us  of  the  Father.  But,  as  we  have  seen 
before,  the  Father  can  be  known  only  through  the  Son.  The 
light  of  the  diamond  is  glorified  by  the  red  hues  of  the  carne- 
lian.  God,  the  Father,  is  seen  through  Christ.  Only  as  we 
know  Him,  can  we  know  the  Father,  and  only  as  we  have  seen 
Him,  can  we  see  the  Father.  Before  the  Father's  throne  John 
stands,  and  the  glory  of  Him  who  fills  it  is  revealed  through 
the  incarnation  of  His  beloved  Son. 

The  throne  is  surrounded  by  a  rainbow  in  appearance  like 
an  emerald.  The  bow  as  we  see  it  in  the  storm  cloud,  how- 
ever gorgeous,  is  broken  by  the  line  of  the  horizon,  but  here  the 
bow  encircles  the  throne  with  the  colors  of  the  spectrum 
blended  into  a  glorious  green.  The  rainbow  was  God's  pledge 
to  Noah  that  the  earth  should  never  again  be  destroyed  by  a 
flood.  "  And  God  said,  This  is  the  token  of  the  covenant 
which  I  make  between  me  and  you  and  every  living  creature 
that  is  with  you,  for  perpetual  generations :  I  do  set  my  bow 
in  the  cloud,  and  it  shall  be  for  a  token  of  a  covenant  between 
me  and  the  earth.  And  it  shall  come  to  pass,  when  I  bring 
a  cloud  over  the  earth,  that  the  bow  shall  be  seen  in  the  cloud : 
and  I  will  remember  my  covenant,  which  is  between  me  and 
you  and  every  living  creature  of  all  flesh ;  and  the  waters  shall 
no  more  become  a  flood  to  destroy  all  flesh.  And  the  bow 
shall  be  in  the  cloud;  and  I  will  look  upon  it,  that  I  may  re- 
member the  everlasting  covenant  between  God  and  every  liv- 
ing creature  of  all  flesh  that  is  upon  the  earth.  And  God 
said  unto  Noah,  This  is  the  token  of  the  covenant,  which  I 
have  established  between  me  and  all  flesh  that  is  upon  the 
earth."  (Gen.  9:  12-17). 

Here,  in  the  book  of  Revelation,  where  the  black  clouds 
are  gathering  for  God's  last  judgment  upon  the  earth,  the  bow 


108  The  Unfolding  of  the  Ages  4 :  l-i 

is  seen.  God  has  not  forgotten  His  covenant.  The  over- 
shadowing cloud  is  not  for  the  destruction  of  the  earth,  but 
for  its  purification.  The  day  of  judgment  has  come,  but  the 
how  is  in  the  cloud.  Through  the  descending  rain  the  Hght 
breaks  into  its  component  parts,  and  flings  its  glory  back  upon 
the  storm  cloud.  Judgment  is  about  to  overtake  the  earth,  but 
the  Glory  of  God  shines  out  in  the  storm.  This  is  no  mere 
display  of  the  glory  of  light  as  we  see  it  in  the  blended  colors 
of  the  spectrum.  The  light  is  of  emerald  only,  and  this 
speaks  of  refreshing  and  fruitfulncss  and  restoration  and  bless- 
ing for  the  earth.  God  has  another  covenant  than  the  one 
He  made  with  Noah.  He  has  a  covenant  with  Christ,  and  He 
is  about  to  redeem  it.  This  covenant  has  respect  to  the  earth 
with  Christ's  throne  there,  and  Israel  the  center  of  blessing 
for  all.  No  horizon  breaks  or  mars  the  sign  of  this  cove- 
nant. The  bow  encircles  the  throne.  The  pledges  of  God,  to 
the  last  item,  are  to  be  kept.  The  whole  power  of  the  throne 
is  to  be  set  in  motion  for  the  fulfillment  of  the  promises  made 
to  Israel,  and  now  to  be  redeemed  through  Christ.  God, 
the  Father,  is  upon  the  throne,  and  He  is  there,  as  Christ  has 
made  Him  known  to  us.  He  shall  accomplish  what  was  in 
His  heart  from  the  beginning,  and  the  whole  earth  shall  be 
full  of  His  glory. 

This  central  throne  of  God  is  surrounded  by  other  thrones. 
John  says,  four  and  twenty :  "  And  upon  the  thrones,  four  and 
twenty  elders  sitting,  clothed  in  white  garments,  and  upon 
their  heads  golden  crowns."  The  white  robes  and  golden 
crowns  reveal  clearly  that  this  company  comprises  a  royal 
priesthood.  It  is  made  up  of  elders.  Elders  in  Israel  were 
not  only  representatives  of  the  people,  but  judges  of  them,  and 
therefore  God's  representatives  in  passing  judgment  upon  the 
people.  They  were  identified  with  God  in  the  exercise  of 
judgment.  The  four  and  twenty  elders  now  before  us  in  con- 
nection with  God's  throne  are  also  enthroned,  and  identified 
with  Him  in  the  judgment  about  to  be  executed  upon  the  earth. 
Their  number  speaks  plainly  of  the  twenty-four  priestly  courses 


4 : 1-4  Heaven  Opened  109 

in  Israel,  and,  in  the  new  song  they  sing,  they  proclaim  them- 
selves "  kings  and  priests,"  and  are  enthroned  for  mediatorial 
reign  over,  or  in  connection  with,  the  earth.  There  ought  to  be 
very  little  question  as  to  the  identification  of  these  crowned 
elders.  They  constitute  the  united  royal  priesthood  predicted 
alike  of  Israel  and  the  Church.  They  are  seen  here  in  one  com- 
pany redeemed  and  glorified. 

The  prophet  Daniel  has  a  vision  of  the  time  when  the  Son 
of  man  comes  to  take  His  kingdom,  and  in  that  vision  thrones 
are  set,  but  they  are  without  occupants.  As  a  matter  of  fact, 
in  Daniel's  day,  the  thrones  though  established  were  vacant. 
Now  we  are  come  to  the  time  of  the  accomplishment  of 
Daniel's  prophecy,  and  the  thrones  are  filled.  Commentators 
in  general  (and  because  they  can  give  no  clear  account  of 
the  manner  in  which  these  thrones  have  come  to  be  occupied), 
look  upon  this  as  a  prophetic  picture  of  the  redeemed,  gathered 
before  God  in  some  far  distant  time,  which  they  vaguely 
speak  of  as  the  "  end  of  the  world."  But  we  are  not  yet  come 
to  the  end  of  the  world.  The  earth  remains,  and  divine 
judgment  is  about  to  be  executed  upon  it.  The  thrones 
hitherto  empty  are  now  filled,  and,  manifestly  enough,  by  re- 
deemed and  glorified  people.  It  is  natural  and  legitimate  to 
ask  the  question,  When  were  these  people  glorified  and  en- 
throned? No  answer  to  this  is  given  here,  but  Scripture  else- 
where gives  it  in  the  plainest  language  possible.  The  Church — 
and  twelve  at  least  of  these  twenty-four  elders,  crowned  and 
glorified,  represent  the  Church — is  made  up  of  individual 
members  who  together  constitute  the  body  of  Christ.  When 
Christ  appears  some  of  these  individuals  shall  be  living,  and 
the  rest  numbered  with  the  dead.  "  The  dead,"  as  the  apos- 
tle tells  us,  "  sleep  in  Jesus,"  to  be  aroused  from  their  slumber 
when  Jesus  comes.  Among  the  Thessalonians  there  were 
many  who  were  sorrowing  for  the  dead.  In  his  epistle  to 
them  Paul  takes  up  the  whole  question  and  tells  us  plainly 
what  will  be  the  result,  both  to  the  living  and  the  dead,  of 
Christ's   return.     "  Now   we   would   not  have  you   ignorant, 


110  The  Unfolding   of  the  Ages  4:1-4 

brethren,  concerning  those  that  are  fallen  asleep,  that  ye  sor- 
row not,  even  as  the  rest  also  who  have  no  hope.  For  if  we 
believe  that  Jesus  died  and  rose  again,  so  also  those  who  have 
been  laid  asleep  by  Jesus,  will  God  bring  with  him.  For  this 
we  say  unto  you  by  the  word  of  the  Lord,  that  we  who  are 
living,  who  are  left  unto  the  coming  of  the  Lord,  are  in  no 
way  to  anticipate  those  who  have  fallen  asleep.  Because  the 
Lord  himself  will  descend  from  heaven  with  a  shout  of  com- 
mand, with  the  voice  of  the  archangel,  and  with  the  trump 
of  God,  and  the  dead  in  Christ  shall  rise  first ;  then  we  who 
are  alive  and  remain  shall  be  caught  away  together  with  them 
in  the  clouds,  to  meet  the  Lord  in  the  air,  and  so  shall  we  be 
ever  with  the  Lord.  Wherefore,  comfort  one  another  with 
these  words  "  (i  Thess.  4:  13-18  Gr.).  This  statement  of  the 
apostle  is  clear  enough,  and,  taken  together  with  what  he 
has  written  in  the  fifteenth  chapter  of  the  first  epistle  to  the 
Corinthians,  gives  us  a  perfectly  intelligible  account  of  what 
will  take  place  at  the  appearing  of  the  Lord.  In  Corinthians 
the  resurrection  of  Christ  is  spoken  of  as  "  the  first-fruits  of 
those  that  are  fallen  asleep."  This  is  certainly  not  the  first- 
fruits  of  all  the  dead,  but  of  such  as  are  said  to  have  "  fallen 
asleep."  In  Thessalonians  these  are  spoken  of  as  having 
"  fallen  asleep  in  Jesus."  The  impenitent  do  not  fall  asleep  in 
Jesus ;  they  die. 

Christ  came  out  of  the  grave  alone.  There  was  no  general 
resurrection  of  the  saints  with  Him,  but  "  graves  were 
opened  and  many  bodies  of  the  saints  that  slept  arose,  and 
came  out  of  the  graves  after  his  resurrection,  and  went  into 
the  holy  city,  and  appeared  unto  many"  (M.\tt.  27:52-53). 
These,  together  with  Christ,  were  the  "  wave-sheaf  "  or  first- 
fruits  of  the  harvest  to  be  gathered  when  Christ  comes.  This, 
as  applied  to  believers  in  Christ,  is  what  gives  character  to 
resurrection.  It  is  a  discriminate  resurrection,  as  Paul  speaks 
of  it  in  Philippians,  "  out  from  among  the  dead,"  and  to  which 
resurrection  he  earnestly  desired  to  attain.  The  prevailing 
opinion  of  a  simultaneous  resurrection  of  the  just  and  the 


4:1-4  Heaven    Opened  111 

unjust  cannot  be  sustained  by  Scripture.  There  is  a  resur- 
rection both  of  the  just  and  of  the  unjust,  but  not  at  the 
same  time.  There  is  a  long  interval  between  these  resurrec- 
tions. Paul  says :  "  As  in  Adam  all  die,  so  also  shall  all  in 
Christ  be  made  alive.  But  each  in  his  own  rank ;  Christ  the 
first-fruits ;  afterwards,  they  that  are  Christ's  at  his  coming  " 
(i  CoR.  15:22-23.  Gr.).  Manifestly,  he  is  not  speaking  of 
all  men,  but  of  "  all  in  Christ."  All  men  are  alike  "  in  Adam," 
and  death  reigns  universally  over  all.  In  the  resurrection 
here  spoken  of,  not  all  in  Adam,  but  all  in  Christ  are  to  be 
made  alive.  The  resurrection  of  all  men  is  not  denied,  Paul  is 
speaking  of  the  order  of  resurrection ;  "  each  in  his  own  rank ; 
Christ  the  first-fruits;  afterwards,  they  that  are  Christ's  at 
his  coming."  He  says  nothing  about  the  resurrection  of  the 
wicked;  of  them  he  is  not  speaking,  but  of  the  saints  alone. 
The  wicked  are  to  be  raised.  We  have  abundant  assurance 
of  this  in  other  Scriptures,  and  the  time  of  their  resurrection 
is  fully  made  known.  In  the  Corinthian  chapter  there  is  no 
reference  whatever  to  the  wicked,  and  the  words  of  the 
apostle  have  no  application  to  any  general  resurrection  of 
the  dead.  In  its  closing  verses  we  have  a  statement  in  con- 
firmation of  the  one  found  in  Thessalonians :  "  Behold,  I  show 
you  a  mystery;  We  shall  not  all  sleep,  but  we  shall  all  be 
changed,  in  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trump:  for  the  trumpet  shall  sound,  and  the  dead  shall  be 
raised  incorruptible,  and  we  shall  be  changed.  For  this  cor- 
ruptible must  put  on  incorruption,  and  this  mortal  must  put 
on  immortality.  So  when  this  corruptible  shall  have  put  on 
incorruption,  and  this  mortal  shall  have  put  on  immortality, 
then  shall  be  brought  to  pass  the  saying  that  is  written,  Death 
is  swallowed  up  in  victory.  O  death,  where  is  thy  sting? 
O  grave,  where  is  thy  victory?  The  sting  of  death  is  sin; 
and  the  strength  of  sin  is  the  law.  But  thanks  be  to  God, 
which  giveth  us  the  victory  through  our  Lord  Jesus  Christ." 
It  is  of  believers  alone  he  is  here  speaking.  The  wicked  are 
not  under  consideration.     The  trumpet  iji  Israel  was  for  the 


113  The  Unfolding  of  the  Ages  4:1-4 

convocation  of  the  people,  but  here  it  summons  behevers, 
whether  Hving  or  dead,  to  meet  Christ.  It  comes  suddenly; 
in  a  moment,  in  the  twinkling  of  an  eye.  The  trumpet  sounds ; 
the  dead  are  raised  incorruptible ;  and  the  living  are  changed, 
"  This  corruptible  " — he  is  speaking  of  the  dead — "  must  put 
on  incorruption."  "  This  mortal  " — he  is  speaking  of  the  liv- 
ing— "  must  put  on  immortality."  This  is  precisely  the  same 
as  in  Thessalonians.  The  dead  in  Christ,  for  whom  the  saints 
were  sorrowing,  were  not  to  be  left  without  participation  in 
the  glory  to  be  ushered  in  by  Christ's  appearing.  Christ  had 
risen,  and  all  that  were  to  share  in  His  glory  were  to  be 
raised  too.  But  there  was  to  be  perfect  order  in  resurrec- 
tion :  Christ  first ;  "  afterwards,  they  that  are  Christ's  at  his 
coming."  The  wicked  are  not  raised  when  Christ  appears  to 
receive  His  Church.  The  time  of  the  resurrection  of  the 
wicked  will  come  before  us  in  its  proper  place.  We  are  con- 
sidering here  simply  the  resurrection  of  the  just.  The  Scrip- 
tural account  of  this  resurrection  shows  us  how,  and  when, 
and  by  whom,  the  four  and  twenty  thrones  around  the  cen- 
tral throne  were  filled.  At  any  time, — we  are  not  warranted 
in  putting  it  off  a  moment, — Christ  may  appear;  and  when 
He  appears,  the  trumpet  shall  sound,  rousing  those  who  have 
fallen  asleep  in  Him,  and  we  who  are  alive  and  remain  shall 
be  instantly  changed,  and,  together  with  the  saints  of  this 
resurrection,  be  caught  up  "  to  meet  the  Lord  in  the  air,  and  so 
shall  we  be  ever  with  the  Lord."  Christ  does  not  appear  until 
the  last  member  of  the  Church  has  been  added  to  it.  The 
redeemed,  constituting  the  body  of  Christ,  are  made  up  of  a 
definite  number.  In  the  last  roll-call  each  shall  answer  to  his 
name,  and  no  others  will  be  added  to  this  company.  Until  the 
last  member  has  been  received  into  it,  the  body  of  Christ  is 
not  complete,  nor  the  history  of  the  Church  ended.  He  de- 
scends from  heaven  "  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  with  the  trump  of  God."  He  does  not  come  to 
earth.  Scripture  is  decisive  as  to  this.  At  the  sound  of  His 
voice,  the  dead  in  Christ  are  raised,  and  we  who  are  alive  are 


4 : 1-4  Heaven  Opened  113 

changed  and  caught  up  together  with  them  to  meet  Him  in  the 
air.  Such  is  the  plain  language  of  Scripture,  and  this  per- 
mits of  no  simultaneous  resurrection  of  the  just  and  the  un- 
just. In  our  introductory  study  we  have  already  seen  that 
the  resurrection  of  the  dead  saints  and  the  transformation  of 
the  living  ones  does  not  bring  the  world  to  an  end.  Jewish 
history  was  broken  off  by  the  rejection  of  Christ,  and  many 
prophetic  promises  were  left  unfulfilled.  Judicial  blindness  fell 
upon  Israel,  to  continue  until  the  fullness  of  the  Gentiles  come 
in.  Israel,  as  a  nation,  was  set  aside  because  of  the  rejection 
of  their  Messiah. 

The  kingdom  which  Christ  came  to  establish  takes  an- 
other, and  as  we  have  seen,  a  "  mystery  "  form.  Christ,  the 
true  "  nobleman  "  of  the  parable,  has  gone  "  into  a  far  country 
to  get  a  kingdom  and  to  return."  When  He  returns  He  will 
have  an  accounting  from  those  intrusted  with  His  interests 
while  He  was  away.  These  trustees  constitute  the  Church. 
When  Christ  comes,  they  shall  be  summoned  into  His  presence 
to  render  an  account  of  the  deeds  done  in  the  body.  This  does 
not  bring  the  world  to  an  end.  It  removes  the  Church  from 
the  earth,  and  clears  the  way  for  God  to  take  up  the  broken 
history  of  Israel,  and  carry  it  on  to  its  final  issue. 

We  have  also  seen  that  there  must  be  a  lapse  between  the 
sixty-ninth  week  and  the  last  week  in  Daniel's  prophecy. 
At  the  end  of  the  sixty-ninth  week  the  Messiah  is  cut  off, 
and  the  line  of  Jewish  history  broken.  The  "  times  of  the 
Gentiles  "  begin,  and  run  on  until  the  Church  has  finished 
her  history,  and  is  summoned  out  of  the  world  to  meet  her 
Lord.  After  this,  Jewish  history  is  again  taken  up,  and  the 
seventieth  week  of  Daniel's  prophecy  runs  its  course.  At  the 
end  of  this  seventieth  week  the  Son  of  man  comes  in  the 
clouds  of  heaven  to  take  the  kingdom  for  which  He  has  so 
long  waited.  He  shall  be  manifested  in  glory,  and  the  Church 
also  shall  be  manifested  with  Him. 

In  the  book  of  Revelation  nothing  is  said  about  the  re- 
moval of  the  Church.     There  is  a  brief  but  inspired  epitome 


114  The  Unfolding   of  the   Ages  4:1-4 

of  Church  history,  and  then  John,  in  the  power  of  the  Holy 
Spirit,  is  carried  through  the  open  door  into  heaven,  and  from 
that  viewpoint  he  looks  upon  the  earth  after  the  Church  has 
been  removed  from  it.  Twelve,  at  least,  of  the  four  and 
twenty  elders  who  fill  the  thrones  around  the  central  throne 
represent  the  redeemed  and  glorified  Church.  The  history  of 
her  formation  on  earth  is  over :  God  takes  up  once  more  the 
broken  thread  of  Jewish  history.  This  is  the  time  of  the  res- 
toration of  Israel,  and  the  time  of  final  blessing  for  the  earth. 
Some  find  it  difficult  to  conceive  of  an  interval  between  the 
time  of  Christ's  appearing  for  the  Church,  and  His  coming  in 
the  clouds  of  heaven  to  receive  the  kingdom.  There  would  be 
no  confusion  about  this,  if  we  would  only  keep  clearly  in  mind 
the  distinction,  so  consistently  maintained  in  Scripture,  between 
Israel  and  the  Church.  The  Church,  in  her  divine  constitution 
and  destiny,  is  not  known  at  all,  except  typically,  in  the  Old 
Testament.  She  is  the  wild  olive  that  was  grafted  into  the 
good  olive  tree  after  the  natural  branches  had  been  broken  off. 
When  the  Church  is  completed  and  taken  from  the  earth,  God 
returns  to  Israel's  history  and  finishes  it.  This  is  accomplished 
in  the  interval  of  time  between  the  coming  of  Christ  for  the 
Church  and  His  return  with  her  in  the  clouds  of  heaven  to 
inaugurate  the  kingdom. 

This  interval,  in  accordance  with  the  view  already  taken  of 
Daniel's  prophecy,  covers  a  period  of  seven  years.  During 
this  final  week  of  seven  years  the  Jews  are  restored  to  divine 
favor,  and  prepared,  through  the  great  tribulation  which 
overtakes  them,  to  acknowledge  and  receive  the  Messiah 
when  He  comes  to  set  up  the  kingdom.  After  its  third  chap- 
ter the  book  of  Revelation  is  almost  exclusively  related  to  this 
period  of  Jewish  restoration.  If  the  period,  in  contrast  with 
the  long  centuries  of  Christian  history,  seems  to  be  short,  we 
must  bear  in  mind  that  these  years  are  not  isolated,  but  con- 
nect themselves  with  the  history  interrupted  by  the  crucifixion 
of  Christ.  Moreover,  this  period  is  the  time  of  divine  judg- 
ment upon  the  earth,  and  in  the  mercy  of  God  is  short ;  indeed 


4 : 1-4  Heaven  Opened  115 

shortness  is  to  be  the  characteristic  of  the  awful  period,  for 
Jesus  says :  "  Except  those  days  should  be  shortened,  there 
should  no  flesh  be  saved:  but  for  the  elect's  sake  those  days 
shall  be  shortened"  (Matt.  24:22). 

Antichrist,  heading  world-empire,  is  found  oppressing  Israel, 
and  in  revolt  against  God.  This  is  the  solemn  sign  which 
heralds  and  ushers  in  the  day  of  the  Lord.  It  is  the  period  that 
ends  in  the  great  tribulation  spoken  of  by  Christ  in  His  proph- 
ecy on  the  Mount  of  Olives :  "  Immediately  after  the  tribula- 
tion of  those  days  shall  the  sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall  fall  from  heaven, 
and  the  powers  of  the  heavens  shall  be  shaken:  and  then 
shall  appear  the  sign  of  the  Son  of  man  in  heaven:  and  then 
shall  all  the  tribes  of  the  earth  mourn,  and  they  shall  see 
the  Son  of  man  coming  in  the  clouds  of  heaven  with  power 
and  great  glory"  (Matt.  24:29-30),  The  suffering  Messiah 
is  about  to  manifest  Himself  as  the  Conqueror  in  behalf  of 
Israel  and  the  earth. 

This  is  the  time  of  the  redemption  of  the  promises  made 
to  the  twelve :  "  Verily  I  say  unto  you,  that  ye  which  have 
followed  me,  in  the  regeneration  when  the  Son  of  man  shall 
sit  in  the  throne  of  his  glory,  ye  also  shall  sit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Israel"  (Matt.  19:28). 
Christ,  when  He  uttered  this  promise,  was  speaking  of  the 
Millennial  kingdom  and  of  the  literal  reign  of  the  twelve,  as 
Jewish  representatives,  with  Him.  The  twelve  were  still 
treated  as  in  connection  with  Israel.  Christ  was  not  yet  re- 
jected, but  was  still  offering  Himself  to  the  Jewish  nation. 
The  Church  was  not  yet  formed  and  the  disciples  were  looked 
upon  as  connected  with  the  nation  and,  as  such,  the  promise 
was  made  to  them. 

The  twenty- four  thrones,  or  double  twelve,  of  John's  vision 
seem  to  indicate  two  governing  bodies.  There  is  a  passage 
in  Isaiah  that  has  reference  to  God's  judgment  upon  the 
earth,  and  suggests  a  possible  reason  for  this  double  com- 
pany.   "  It  shall  come  to  pass  in  that  day,  that  the  Lord  shall 


116  The  Unfolding  of  the  Ages  4:1-1 

punish  the  host  of  the  high  ones  that  are  on  high,  and  the 
kings  of  the  earth  upon  the  earth"  (Is.  24:21).  The  "host 
of  the  high  ones  "  undoubtedly  refers  to  Satan  and  his  angels, 
while  the  "  kings  of  the  earth  "  are  literally  such.  We  may 
infer  from  this  that  in  the  coming  kingdom  of  Christ  there 
will  be  a  double  sphere  of  rule ;  one  heavenly,  and  the  other 
earthly.  The  Church  shall  reign  with  Christ  in  the  heavenly, 
and  Israel  shall  reign  with  Him  in  the  earthly  sphere.  In 
the  twenty-four  elders  the  double  company  is  seen  as  one. 
The  unchangeable  purpose  of  God  is,  that  if  we  suffer  with 
Christ,  "  we  shall  also  reign  with  him."  The  Church,  together 
with  Israel ;  and  both,  together  with  Christ,  shall  smite  the  host 
of  the  high  ones  that  are  on  high,  and  the  kings  of  the  earth 
upon  the  earth,  and,  in  presence  of  His  prostrate  foes,  Christ, 
having  vindicated  His  right  to  the  title,  shall  be  crowned  the 
"  King  of  kings  and  Lord  of  lords." 


XI 

THE   CHERUBIM 

And  out  of  the  throne  proceeded  lightnings  and  voices  and  thunders ; 
and  [there  were]  seven  lamps  of  fire,  burning  before  the  throne,  which 
are  the  seven  spirits  of  God.  And  before  the  throne  [there  was]  as  a 
sea  of  glass  like  crystal ;  and  in  the  midst  of  the  throne  and  around 
the  throne,  four  living  beings,  full  of  eyes,  before  and  behind:  and  the 
first  living  being  was  like  a  lion,  and  the  second  living  being  like  an  ox, 
and  the  third  living  being  had  the  face  as  of  a  man,  and  the  fourth 
living  being  was  hke  a  flying  eagle.  And  the  four  living  beings,  having 
each  one  of  them  six  wings,  are  full  of  eyes  around  and  within :  and 
they  cease  not  day  and  night  saying.  Holy,  holy,  holy,  Lord  God 
Almighty,  who  was,  and  who  is,  and  who  is  to  come.  And  when  the 
living  beings  shall  give  glory  and  honor  and  thanksgiving  to  him  that 
sitteth  upon  the  throne,  who  liveth  unto  the  ages  of  ages,  the  twenty- 
four  elders  shall  fall  down  before  him  that  sitteth  upon  the  throne, 
and  worship  him  that  liveth  unto  the  ages  of  ages;  and  shall  cast  their 
crowns  before  the  throne,  saying.  Thou  art  worthy,  our  Lord  and 
God,  to  receive  glory  and  honor  and  power;  for  thou  hast  created  all 
things,  and  for  thy  will  they  were,  and  were  created. — (Chapter 
4:5-11) 

THE  eye  of  the  seer  is  now  turned  from  the  four 
and  twenty  thrones  to  the  central  throne  from 
which  proceed  lightnings  and  voices  and  thun- 
ders. The  character  of  the  throne  is  manifestly 
one  of  judgment,  but  the  encircling  bow  bears  witness  to  the 
fact  that  God  remembers  and  will  keep  His  covenant. 

In  the  ninety-sixth  Psalm  there  is  a  prophecy  of  the  coming 
of  Jehovah.  He  is  greeted  with  a  song  by  those  who  realize 
that  His  coming  means  the  full  redemption  of  the  world. 
Though  He  accomplish  this  through  judgment,  yet  when  judg- 
ment is  passed,  the  earth  is  filled  with  the  knowledge  of  His 
glory.  The  nations  of  the  earth  are  summoned,  that  they  may 
worship  Him  in  the  majesty  of  holiness.     He  is  to  judge  the 

117 


118  The   Unfolding   of   the   Ages  4:5-11 

people  with  equity,  and  the  throne  is  characterized  as  one  of 
absolute  righteousness.  All  nature  joins  in  the  paean  of  wel- 
come; the  waves  of  the  sea  are  lifted  up  in  gladness;  the 
trees  of  the  wood  exult,  for  God  is  come  to  judge  the  world: 
and  heaven  and  nature  sing.  In  the  Psalm  following  the  same 
theme  is  further  expanded.  Jehovah  is  supreme  over  all  the 
earth,  and  though  clouds  and  darkness  are  round  about  Him, 
righteousness  and  judgment  are  the  foundation  of  His  throne. 
The  nations  of  the  world,  found  in  opposition  to  Him,  are  to 
be  subdued.  The  earth  trembles ;  the  lightning  flashes ;  the 
thunder  rolls.  They  portend  impending  judgment  about  to 
overtake  the  earth.  But  this  can  alone  deliver  it  from  the 
bondage  of  corruption,  and  bring  it  into  the  liberty  of  the 
sons  of  God.  Such  is  the  character  of  the  throne  we  now  are 
called  upon  to  contemplate,  and  this  is  testified  to  by  the 
lightnings  and  voices  and  thunders  that  proceed  from  it. 

In  the  present  dispensation  God's  throne  is  called  "  a  throne 
of  grace,"  accessible  to  all,  and  to  it  we  may  come  boldly,  that 
we  may  obtain  mercy,  and  find  grace  to  help  in  the  time  of 
need.  When  the  day  of  grace  is  passed,  clouds  and  darkness 
will  again  as  of  old  cover  the  throne,  testifying  to  the  unap- 
proachable holiness  of  Him  who  occupies  it.  Voices — to  be 
understood  surely — will  interpret  the  thunder  and  lightnings 
which  precede  the  storm  about  to  burst  upon  the  world.  The 
seven  lamps,  burning  before  the  throne,  are  "  the  seven  spirits 
of  God."  As  in  the  beginning,  so  here,  "  the  seven  spirits  " 
speak  of  the  sevenfold  energy  of  the  Holy  Spirit,  who  acts 
in  perfect  accord  with  Him  who  occupies  the  throne.  They 
are  spoken  of  as  "  seven  lamps  of  fire."  They  constitute  the 
searchlight  of  an  omniscient  God  from  which  no  escape  shall 
be  possible.  These  lamps  of  fire  will  throw  light  upon  the 
ways  of  God,  and  reveal  the  fact  that  "  He  shall  not  judge 
after  the  sight  of  his  eyes,  neither  reprove  after  the  hearing  of 
his  ears:  but  with  righteousness  shall  he  judge  the  poor, 
and  reprove  with  equity  for  the  meek  of  the  earth"  (Is.  ii: 
3-4).    The  throne  of  God  is  thus  manifested:  and  is  estab- 


4 : 5-11  The   Cherubim  119 

lished  in  power  for  the  repeal  of  the  curse,  and  for  the  revela- 
tion of  His  glory  among  men.  The  Holy  Spirit,  symbolized 
by  these  lamps  of  fire,  illumines  all.  If  darkness  covers  the 
earth,  and  gross  darkness  the  people,  yet  all  heaven  is  ablaze 
with  the  glory  of  God,  and  that  glory  is  about  to  shine  upon 
the  earth  and  banish  the  darkness  from  it. 

Before  the  throne  there  is  a  sea  of  glass  which  has  the  ap- 
pearance of  crystal.  In  the  temple  of  Solomon  there  was  a 
"  sea  "  of  water  wherein  the  priests  washed  their  hands  and 
feet  before  they  went  in  to  minister  in  the  sanctuary.  For 
the  redeemed  such  purification  is  forever  accomplished,  and 
the  waters,  no  longer  needed  for  cleansing,  are  become  a 
"  crystal  "  sea.  Calmness  and  purity  succeed  the  trouble  and 
defilement  of  the  earth.  The  sea,  with  its  troubled  waters, 
is  the  emblem  of  unrest.  It  is  the  Scriptural  symbol  of  the 
wicked,  who  "  are  like  the  troubled  sea,  when  it  cannot  rest, 
whose  waters  cast  up  mire  and  dirt"  (Is.  57:  20).  In  heaven 
the  restless  waves  of  the  sea  are  forever  stilled.  The  sole 
reminder  of  it  shall  be  this  "  sea  of  glass,"  clear  as  crystal, 
before  the  throne  of  God.  The  storms  are  over,  the  waves 
are  quiet,  and  nothing  disturbs  the  crystal  sea.  The  light- 
nings flash  and  the  thunders  roll,  and  these  bear  witness  to  the 
impending  storm,  yet  "  the  seven  lamps  "  burn  steadily  before 
the  throne,  and  the  elders,  in  calmness  and  purity,  abide  upon 
their  thrones  in  peace.  Whatever  may  befall  the  earth,  the 
saints  of  God  are  at  rest. 

"  In  the  midst  of  the  throne,  and  around  the  throne,"  John 
sees :  "  Four  living  beings,  full  of  eyes,  before  and  behind :  and 
the  first  living  being  was  like  a  lion,  and  the  second  living 
being  like  an  ox,  and  the  third  living  being  had  the  face  as  of 
a  man,  and  the  fourth  living  being  was  like  a  flying  eagle.  And 
the  four  living  beings,  having  each  one  of  them  six  wings,  are 
full  of  eyes  around  and  within:  and  they  cease  not  day  and 
night  saying.  Holy,  holy,  holy,  Lord  God  Almighty,  who 
was,  and  who  is,  and  who  is  to  come." 

Instead  of  "  beasts,"  as  in  the  common  version,  we  adopt 


120  The  Unfolding  of  the  Ages  4:5-11 

the  better  translation,   "  living  beings."     It  is   conceded,  by 
commentators  in  general,  that  these  living  beings  are  identical 
with  the  cherubim  of  the  Old  Testament.     These  were  re- 
garded as  mere  symbols,  but  what  they  symbolized  was  left 
to  the  imagination  of  men,  and  various  theories  that  could  not 
be  established  by  any   Scriptural   evidence    were    advanced. 
That  they  represented  living  beings  who  had  been  redeemed, 
was  an  inference  drawn  from  the  text  of  the  song  (Chapter 
5 : 8-io)  in  which  they  join  with  the  elders.     A  correction  in 
the  text,  admitted  by  all  scholars,  does  not  justify  such  an 
inference,  and  the  common  idea  now  prevails  that  these  living 
beings  are  impersonal,  and  represent  the  fundamental  forms 
of  divine  government.     The    ideal    forms    of    these    glorious 
beings  are  undoubtedly  symbolic,  but  surely  not  merely  of  im- 
personal agents  in  connection  with  the  administration  of  the 
government  of  God.     They  take  part  in  the   ascriptions  of 
praise  to  God ;  they  are  invested  with  power  and  endowed  with 
wisdom ;  they  officiate  at  the  opening  of  the  four  seals  and 
summon  with  voices  of  thunder  the  instruments  of  judgment. 
Their  number,  four,  may  indicate  some  special  relationship  to 
the  realms  of  nature  for  which  this  number  is  the  Scriptural 
symbol.     They  belong  to  the  order  of  the  cherubim,  and,  as 
such,  are  executors  of  divine  government.     Whatever  other 
characteristics  may  be  theirs,  Scripture  constantly  puts  them 
in  intimate  connection  with  the  execution  of  divine  purposes. 
When  the  gates    of   paradise    were    closed    upon    Adam,  the 
cherubim  were  placed  at  the  east  end  of  the  garden.     They 
tabernacled  there — that  is  the  word  used — and  were  there  in 
connection  with  the  administration  of  divine  judgment.    Their 
presence  was  relative    not  only  to  judgment,  but  also  to  the 
redemption  of  a  fallen  creature. 

The  fullest  account  of  these  glorious  beings  is  found  in  the 
book  of  Ezekicl.  As  the  prophet  stands  on  the  bank  of  the 
river,  the  heavens  are  opened,  and  he  has  "  visions  of  God." 
A  *'  whirlwind  "  comes  out  of  the  north  driving  a  great  cloud 
before  it  in  which  the  prophet  sees  "  a  fire  infolding  itself." 


4:5-11  The   Cherubim  121 

When  the  cloud  draws  near  he  is  able  to  distinguish  the  forms 
of  glorious  beings.  Coming  out  of  the  midst  of  the  self- 
infolding  fire  are  "  four  living  creatures,"  each  standing  be- 
side an  enormous  wheel.  Above  the  heads  of  these  living  crea- 
tures there  was  the  likeness  of  a  firmament  of  crystal,  and 
above  the  firmament  a  throne  as  the  appearance  of  a  sapphire 
stone. 

This  was  a  picture  of  the  chariot  of  Jehovah,  borne  by  the 
cherubim,  and  coming  in  judgment.  Each  of  the  cherubim 
had  four  faces  and  four  sides  corresponding  to  the  four 
faces,  and  each  had  six  wings.  They  were  full  of  eyes  before, 
and  behind,  as  were  also  the  rings  of  the  wheels  beside  which 
they  stood.  They  possessed  piercing  and  omniscient  intelli- 
gence. The  wheels  themselves  were  of  peculiar  construction, 
"  a  wheel,  as  within  a  wheel,"  that  is,  one  passing  transversely 
through  the  center  of  another,  so  that  when  they  turned,  in 
whatsoever  direction,  the  turning  was  always  directly  before 
one  of  the  four  faces  of  the  cherubim.  They  could  move  with 
equal  ease  and  speed  in  any  one  of  the  four  directions  to  which 
the  faces  were  turned.  The  spirit  of  life,  or  rather  of  the 
living  creature  that  stood  beside  them,  was  in  the  wheels,  and 
"  whithersoever  the  spirit  was  to  go,  they  went."  Wherever 
the  Spirit  of  God  willed  to  go,  thither  would  the  chariot  of  the 
cherubim  go,  and  return  with  the  speed  of  lightning. 

In  the  eighteenth  Psalm,  where  Jehovah  is  spoken  of  as  act- 
ing in  judgment,  we  read:  "  He  bowed  the  heavens  also,  and 
came  down :  and  darkness  was  under  his  feet.  And  he  rode 
upon  a  cherub  and  did  fly :  yea,  he  did  fly  upon  the  wings  of  the 
wind.  He  made  darkness  his  secret  place:  his  pavilion  round 
about  him  were  dark  waters  and  thick  clouds  of  the  skies  " 
(Ps.  18:9-11).  Here,  as  elsewhere,  the  cherubim  are  con- 
nected with  the  divine  government.  They  are  the  coursers 
of  His  chariot;  and  the  "  wings  of  the  wind  "  on  which  He  is 
borne,  the  figures  of  swift  and  furious  judgment,  combine  the 
speed  and  power  of  the  storm-blast.  The  cherubim  seen  by 
Ezekiel  are,  by  conmion  consent,  the  same  as  seen  by  John, 


122  The  Unfolding  of   the  Ages  4:5-11 

though  John  gives  a  somewhat  different  description  of  them, 
which  may  possibly  be  due  to  the  different  circumstances  in 
which  they  are  placed. 

Each  of  the  living  creatures  has  a  different  face:  the  first, 
of  a  lion;  the  second,  of  an  ox;  the  third,  of  a  man,  and  the 
fourth,  of  an  eagle.  In  Ezekiel  all  the  four  faces  are  given  to 
each  of  the  cherubim.  They  are  seen  bearing  a  chariot  of 
Jehovah,  and  their  faces  are  turned  to  the  four  quarters 
whither  the  wheels  could  instantly  turn  as  they  were  moved 
by  the  spirit  within  them.  In  Revelation  they  are  "  in  the 
midst,  and  round  about  the  throne,"  where  no  movement  is 
necessary,  and  this  may  explain  the  absence  of  the  wheels  in 
John's  description.  The  expression,  "  living  beings,"  is  a 
literal  translation  of  the  word  used  by  Ezekiel. 

The  six-winged  seraphim  seen  in  the  vision  of  Isaiah  are 
considered  by  many  to  be  the  same  as  the  cherubim.  They 
stand  in  the  same  position,  "  before  the  throne,"  and  utter  the 
same  cry :  "  Holy,  holy,  holy !  "  The  different  name,  how- 
ever, indicates  a  difference  in  function.  The  cherubim  take 
"  the  coals  of  fire  "  to  execute  the  wrath  of  God,  while  one  of 
the  seraphim,  with  a  burning  coal  from  the  altar,  purges  the 
lips  of  the  prophet.     (Is.  6:1-7.) 

These  glorious  beings  are  intimately  connected  with  the 
divine  government.  They  are  not  angels,  for  in  the  book  we 
are  reading  they  are  distinguished  from  them.  John  hears : 
"  The  voice  of  many  angels  round  the  throne  and  the  living 
beings  and  the  elders." 

Figures  of  the  cherubim  were  woven  into  the  ten  tri-colored 
curtains  of  the  tabernacle.  They  were  also  wrought  of  pure 
gold,  and  attached  to  each  end  of  the  mercy-seat  in  the  holy 
of  holies,  which  was  God's  sanctuary-throne  in  Israel.  In  His 
relation  to  Israel,  God  is  spoken  of  as  "  dwelling  between  the 
cherubim."  Connected  here,  as  elsewhere,  with  the  display 
of  judicial  authority,  they  give  expression  to  the  executive 
righteousness  of  His  throne.  Their  faces  are  indicative  of 
fundamental  principles  in  the  divine  government.     The  lion. 


4 : 5-11  The   Cherubim  123 

the  ox,  the  man,  and  the  eagle  speak,  in  their  order,  of  royal 
power,  patient  service,  intelligence,  and  inscrutability.  Wher- 
ever they  appear  in  Scripture,  whether  in  the  garden  of  Eden, 
or  over  the  mercy-seat,  or  before  the  throne,  they  retain  their 
peculiar  form.  They  stand  before  God  not  only  as  the  repre- 
sentatives of  the  highest  forms  of  creation,  but  they  are  also 
connected  with  Him  in  His  government  of  creation.  The 
character  of  their  administration  of  government  is  clearly  man- 
ifest. First,  the  lion,  "  the  strongest  among  beasts,  and  turn- 
eth  not  away  from  any,"  testifies  of  power  without  which  no 
government  could  be  sustained.  But  the  government  of  God 
is  not  characterized  alone  by  omnipotence,  and  the  face  of  the 
second  "  living  being  "  gives  us  quite  another  feature.  In  the 
ox  there  is  strength,  as  well  as  in  the  lion,  but  the  strength  of 
the  ox  is  devoted  to  the  service  of  man.  God's  government  is 
over  man,  and  in  behalf  of  man,  and  in  the  third  living  creature 
we  have  "  the  face  of  a  man."  But  God's  way  with  man  is  not 
easily  read,  as  the  apostle  declares :  '*  How  unsearchable  are 
his  judgments,  and  his  ways  past  finding  out!"  These  "un- 
searchable ways  "  are  indicated  by  the  face  of  the  "  flying 
eagle." 

The  cherubim  are  not  only  the  representatives  of  creation, 
which  is  under  the  complete  control  of  God,  but  they  are  also 
associated  with  Him  as  executors  of  judgment  upon  it.  They 
are  created  intelligences,  acting  in  perfect  harmony  with  the 
general  character  of  God's  government,  and  for  the  accom- 
plishment of  His  purposes.  God  intends,  and  has  intended 
from  the  beginning,  to  bring  all  things  in  subjection  to  His 
Son.  The  cherubim  are  identified  with  this  intention,  and 
they  apply  their  energies  to  the  execution  of  it.  The  eternal 
decree  is  that  Christ  must  reign  till  He  hath  put  all  enemies 
under  His  feet;  then  the  end  comes,  and  He  delivers  up  the 
kingdom  to  God,  even  the  Father. 

Their  number,  four,  is  the  usual  Scriptural  number  for  the 
earth  with  its  "  four  corners  "  and  its  "  four  winds  of  heaven." 
In  the  four  Gospels  Christ  is  represented  in  relation  to  the  earth. 


124  The  Unfolding   of   the  Ages  4:5-11 

It  is  natural  enough  to  associate  in  some  way  the  faces  of 
the  cherubim  with  these  Gospels,  and  such,  indeed,  has  been 
the  unvarying  thought  from  the  early  Fathers  to  the  present 
time.  In  the  chapter  under  consideration  the  four  face- 
forms  of  the  cherubim  are  in  striking  correspondence  with  the 
exact  order  of  the  four  Gospels  as  they  are  placed  in  the  Bible. 
The  "  lion,"  which  is  the  king  of  beasts,  testifies  to  the  royal 
character  of  Matthew's  Gospel  in  which  Jesus  is  seen  as  King 
throughout.  In  the  "  ox,"  the  patient  servant  in  the  interest 
of  men,  we  see  what  is  distinctive  of  Mark's  Gospel  where 
Jesus  moves  throughout,  as  the  servant  of  Jehovah,  minister- 
ing to  the  needs  of  men.  In  Luke  we  have  the  Gospel  of 
manhood,  testified  to  by  the  third  form  of  the  cherubim  which 
has  the  "  face  of  a  man."  In  John  we  have  the  deity  of  Christ, 
characterized  by  the  soaring  "  eagle,"  the  bird  of  heaven. 

Figures  of  the  cherubim  were  embroidered  upon  the  veil 
before  the  holy  of  holies,  and  this  veil,  according  to  the 
apostle,  represents  "  the  flesh  of  Christ."  The  incarnation  of 
Christ  limits  for  them  the  field  of  action.  They  do  not  act 
apart  from  Him.  They  represent,  in  the  different  forms  pre- 
sented to  us,  the  varied  features  of  the  divine  government 
derived  from  Him  through  whom  all  things  are  to  be  made 
subject  to  the  central  throne  of  God.  Such  are  the  "  living 
creatures  "  seen  about  the  throne  in  the  hour  of  final  judg- 
ment. They  are  "  the  great  intelligences  that  range  above  our 
mortal  state  " ;  higher  than  angels  or  archangels,  and  con- 
nected with  the  throne  of  God  in  the  administration  of  His 
government.  Their  six  wings  testify  to  their  unresting  ac- 
tivity, and  the  eyes,  around  them  and  within  them,  testify  to 
the  omniscience  by  which  all  things  are  searched  out.  They 
rest  not,  nor  do  they  cease  day  and  night  to  cry :  "  Holy,  holy, 
holy.  Lord  God  Almighty,  who  was,  and  who  is,  and  who  is  to 
come."  The  period  through  which  they  cry,  "  day  and  night," 
has  respect  to  the  earth,  for  there  is  "  no  night  in  heaven." 
They  are  the  official  executors  of  judgment  upon  the  earth 
where   day   and   night   succeed   each  other   still,   and   where. 


4 : 5-11  The   Cherubim  125 

whether  it  be  day  or  night,  they  testify  to  the  hoHness  of 
Ahnighty  God  who  reigns  in  unsearchable  glory  over  them. 

The  cherubim  are  "  hving  beings,"  ambassadors  extraor- 
dinary of  God,  and  not  merely  symbols  of  impersonal  forms  of 
government.  They  are  clothed  with  glory  and  honor,  and 
endowed  with  the  highest  order  of  intelligence ;  they  have 
access  to  the  immediate  presence  of  God ;  they  are  attendants 
of  the  throne,  and  take  part  in  the  administration  of  govern- 
ment; they  are  superhuman,  but  created  beings,  holding  the 
most  exalted  position,  and  in  possession  of  the  most  exalted 
privileges. 

There  is  a  passage  in  Ezekiel  that  seems  to  indicate  that 
Satan,  in  his  original  state,  belonged  to  this  high  order  of  cre- 
ated intelligences.  It  reads  as  follows :  "  Moreover  the  word 
of  the  Lord  came  unto  me,  saying.  Son  of  man,  take  up  a 
lamentation  for  the  king  of  Tyre,  and  say  unto  him,  Thus 
saith  the  Lord  God :  Thou  sealest  up  the  sum,  full  of  wisdom, 
and  perfect  in  beauty.  Thou  wast  in  Eden  the  garden  of  God ; 
every  precious  stone  was  thy  covering,  the  sardius,  the  topaz, 
and  the  diamond,  the  beryl,  the  onyx,  and  the  jasper,  the  sap- 
phire, the  emerald,  and  the  carbuncle,  and  gold:  the  work- 
manship of  thy  tabrets  and  of  thy  pipes  was  in  thee ;  in  the  day 
that  thou  wast  created  they  were  prepared.  Thou  wast  the 
anointed  cherub  that  covereth:  and  I  set  thee,  so  that  thou 
wast  upon  the  holy  mountain  of  God ;  thou  hast  walked  up  and 
down  in  the  midst  of  the  stones  of  fire.  Thou  wast  perfect  in 
thy  ways  from  the  day  that  thou  wast  created,  till  unright- 
eousness was  found  in  thee.  By  the  multitude  of  thy  traffic 
they  filled  the  midst  of  thee  with  violence,  and  thou  hast  sinned : 
therefore  have  I  cast  thee  as  profane  out  of  the  mountain  of 
God;  and  I  have  destroyed  thee,  O  covering  cherub,  from  the 
midst  of  the  stones  of  fire.  Thine  heart  was  lifted  up  because 
of  thy  beauty,  thou  hast  corrupted  thy  wisdom  by  reason  of 
thy  brightness:  I  have  cast  thee  to  the  ground,  I  have  laid 
thee  before  kings,  that  they  may  behold  thee.  By  the  multi- 
tude of  thine  iniquities,  in  the  unrighteousness  of  thy  traffic, 


126  The  Unfolding  of  the  Ages  4:5-11 

thou  hast  profaned  thy  sanctuaries ;  therefore  have  I  brought 
forth  a  fire  from  the  midst  of  thee,  it  hath  devoured  thee,  and 
I  have  turned  thee  to  ashes  upon  the  earth  in  the  sight  of  all 
them  that  behold  thee.  All  they  that  know  thee  among  the 
peoples  shall  be  astonished  at  thee:  thou  art  become  a  terror, 
and  thou  shalt  never  be  any  more  "  (Ezek.  28:  11- 19.  R.V.). 

This  lamentation  over  the  king  of  Tyre  has  troubled  exposi- 
tors, and  been  the  subject  of  varied  interpretation.  That  these 
words  could  possibly  apply  to  any  literal  king  of  Tyre,  or  to 
any  idealized  monarchy,  cannot  be  affirmed  without  imputing 
an  unwarranted  exaggeration  to  Scriptural  language.  The 
Bible  is  the  Word  of  God,  and  contains  no  hyperboles  such  as 
we  find  in  the  writings  of  men.  The  truth  revealed  may  be 
deeper  than  the  sounding  of  our  plummet,  but  we  gain  nothing 
by  refusing  to  give  words  the  full  force  of  their  meaning. 
The  terms  of  this  lamentation  can,  by  no  possibility,  be  applied 
in  full  force  to  any  king  of  Tyre,  or  to  any  other  human  being. 
The  statement  that  "  the  king  of  Tyre  was  in  Eden,  the  garden 
of  God,"  carries  with  it  the  statement  that  the  garden  of  Eden 
was  in  existence  during  the  reign  of  some  Tyrian  king.  This 
"  king  of  Tyre  "  spoken  of  in  the  lamentation  is  also  called 
"  the  anointed  cherub  that  covereth,"  and  this  expression  con- 
nects plainly  enough  with  the  cherubic  figures  of  beaten  gold 
that  overshadowed,  or  "  covered,"  the  mercy-seat.  What  ap- 
plication this  could  have  to  any  one  of  the  historical  Tyrian 
kings,  or  to  any  other  earthly  potentate,  is  beyond  conception. 

Again  the  word  is :  "  Thou  wast  perfect  in  thy  ways  from 
the  day  that  thou  wast  created,  till  unrighteousness  was  found 
in  thee."  This  could  not  be  affirmed,  except  in  flat  contra- 
diction to  Scripture,  of  any  ordinary  human  being  since  the 
Eall.  Here  is  a  superhuman  being,  or  else  we  nuist  give  up 
the  plain  meaning  of  the  language.  His  being  called  "  the 
anointed  cherub  "  plainly  identifies  him  with  the  order  of  the 
cherubim.  He  does  not  keep  his  original  state,  but,  being 
lifted  up  because  of  his  beauty,  he  corrupted  his  wisdom  by 
reason  of  his  brightness,  and  so  brought  ruin  upon  himself, 


4:5-11  The   Cherubim  137 

and  the  realm  over  which  he  had  jurisdiction.  We  are  told 
by  the  apostle  Paul  that  pride  was  the  efficient  cause  of  the 
condemnation  of  Satan.  (2  Tim.  3:  6,  Gr.).  Is  it  not  possible, 
that  in  this  lamentation  over  the  king  of  Tyre  we  have  a  brief 
account  of  the  original  jurisdiction  and  fall  of  Satan  ?  Satan, 
though  his  personality  be  denied  by  man,  is  always  recog- 
nized and  treated  as  a  person  in  the  pages  of  Scripture. 
He  is  a  fallen  being,  and  it  is  legitimate  to  find  out  what  we 
can  of  his  original  state,  and  discover  the  cause  and  conse- 
quence of  his  rebellion  against  God.  If  he  belong  to  the  order 
of  the  cherubim,  he  would  not  in  his  first  estate  differ  in  char- 
acter, intelligence,  or  power  from  them.  Any  light  upon  this 
solemn  subject  that  Scripture  may  furnish  should  be  wel- 
comed. 

The  view  about  to  be  presented  has  enough  Scriptural  war- 
rant to  make  it  worthy  of  careful  and  earnest  thought.  It 
must  be  universally  conceded  that  the  world,  as  it  now  exists, 
is  not  the  world  that  came  originally  from  the  hands  of  God. 
What  the  world  was  prior  to  the  time  when  by  "  one  man's 
disobedience  sin  entered  into  it  "  can,  of  course,  only  be  con- 
jectured. The  world  has  taken  its  present  character  from  the 
sin  which  has  entered  into  it.  Sin,  we  are  told,  "  entered  into 
the  world  by  one  man,"  but  back  of  that  man  stands  the  weird 
shadow  of  another  being  who,  whatever  theory  of  creation  we 
hold,  was  in  existence  before  Adam.  Even  the  serpent,  the 
instrument  used  for  the  seduction  of  man,  was  in  existence 
before  him.  There  is  in  fact  sufficient  evidence  to  prove  that 
in  the  first  chapter  of  Genesis  we  have  an  account  of  the  res- 
toration of  a  ruined  world,  rather  than  the  record  of  the  suc- 
cessive periods  of  an  original  creation.  Geology  will  not 
allow  that  the  original  creation  was  the  work  of  six  days; 
neither  will  Scripture.  These  six  days,  without  a  strain  upon 
the  words  that  they  will  not  bear,  cannot,  to  meet  the  necessi- 
ties of  geology,  be  stretched  into  long  periods  of  time.  With 
all  deference  to  the  valuable  findings  of  archaeological  research 
we  must  nevertheless  insist  that  the  Bible  is  sufficient  in  itself 


128  The  Unfolding  of  the  Ages  4:5-11 

for  its  interpretation.  It  interprets  man,  not  man  it,  and  it 
gives  a  complete  record  of  the  creation  and  constitution  of  him 
and  his  dwelling  place. 

The  original  creation,  as  it  came  from  the  hands  of  God,  was 
perfect,  and  none  but  a  skeptic  would  venture  to  deny  it.  The 
"  morning  stars  sang  together "  as  they  celebrated  the  work 
of  His  creative  power.  We  may  well  believe  that  angels  and 
archangels  and  cherubim  and  seraphim  were  in  existence  long 
before  this  weary  world,  burdened  with  its  load  of  sin,  went 
careening  through  space.  Pusey,  in  the  preface  of  his  Lec- 
tures on  Daniel  the  Prophet,  argues,  from  an  exegetical  stand- 
point, for  the  existence  of  a  preadamite  earth.  He  also  gives 
us  the  following  suggestive  quotation  from  Kurtz :  "  Between 
the  first  and  second,  and  between  the  second  and  third,  verses 
of  the  Biblical  history  of  creation,  revelation  leaves  two  great 
white  pages,  on  which  human  science  may  write  what  it  will, 
in  order  to  fill  up  the  blanks  of  natural  history,  which  revela- 
tion omitted  itself  to  supply,  as  not  being  its  office.  Of  each 
of  these  '  cartes  blanches  '  revelation  has  only  given  a  super- 
scription, a  summary  table  of  contents.  The  first  runs,  '  In 
the  beginning  God  created  the  heaven  and  the  earth.'  How 
this  was,  how  long  it  lasted,  what  followed  thereon,  what  evo- 
lutions and  revolutions  took  place,  down  to  that  state  of  things 
which  V.  2  describes,  it  says  nothing.  Let  human  science  fill 
up  the  void,  if  it  can.  The  second  '  carte  blanche  '  has  the  sum- 
mary inscription,  '  the  earth  was  void  and  waste,  and  the  Spirit 
of  God  was  brooding  on  the  face  of  the  waters.'  What  influ- 
ences the  Spirit  of  God,  Which  brooded  over  the  waters,  had 
upon  them,  what  operations  and  formations  It  called  forth 
in  them,  revelation  says  not.  Revelation  has,  in  the  super- 
scription of  the  two  '  cartes  blanches,'  laid  an  ever  firm  and 
immovable  foundation,  which  leaves  none  for  Atheism  or  Pan- 
theism. Experience,  combination,  and  speculation,  investiga- 
tion, and  philosophy  of  nature  or  of  religion,  and  Theology 
may  try  to  build  further  on  this  foundation.  But  no  other 
foundation  shall  anyone  lay  than  that  which  is  here  laid." 


4:5-11  The  Cherubim  129 

It  is  not  difficult  to  conceive  of  a  preexisting  earth,  perfect 
in  form  and  beauty,  and  peopled  with  men  and  women  in  the 
full  enjoyment  of  all  that  God  in  His  grace  might  give  them, 
and,  in  view  of  what  we  have  learned  of  the  cherubim,  it  is  not 
difficult  to  conceive  that  God  may  have  conferred  jurisdiction 
over  such  an  original  creation  upon  one  of  these  exalted  intelli- 
gences. This  would  account  for  the  "  anointed  cherub  "  over 
whose  fall  the  prophet  laments.  He,  with  his  subordinate 
angels,  endowed  with  power  and  wisdom,  reigned  in  a  para- 
dise transcending  in  glory  and  beauty  the  garden  of  Eden 
where  Adam  and  Eve  were  placed.  Having  revolted  against 
God,  he  carried  with  him  his  subordinate  angels,  and  the  whole 
preadamite  race  of  men  and  women.  This  evoked  the  judg- 
ment of  God.  The  deluge  came,  and  "  darkness  was  upon  the 
face  of  the  deep." 

The  -first  verse  of  Genesis  speaks  of  God's  original  creation : 
"  In  the  beginning  God  created  the  heaven  and  the  earth." 
The  succeeding  verses  tell  us  of  the  restoration  of  the  ruin 
brought  about  by  the  rebellion  of  him  that  had  original  juris- 
diction over  the  earth. 

The  six  days'  work  of  restoration  are  crowned  by  man 
"  formed  from  the  dust  of  the  ground."  God  does  not  annihi- 
late what  He  creates.  He  redeems  the  penitent,  and  judges  all 
that  remain  in  rebellion  against  Him.  The  Bible  does  not 
speak  of  the  redemption  of  Satan,  nor  of  his  angels,  nor  of  the 
fallen  inhabitants  of  a  preadamite  world  lured  away  from  God 
by  Satan.  Mystery  there  may  be  in  this,  but  we  must  remem- 
ber :  "  The  secret  things  belong  unto  the  Lord  our  God :  but 
those  things  which  are  revealed  belong  unto  us  and  to  our 
children  forever,  that  we  may  do  all  the  words  of  this  law  " 
(Deut.  29:29).  God  has  not  made  known  everything  which 
lies  back  of  the  awful  realities  of  life.  Redemption  of  fallen 
man,  whatever  be  the  destiny  of  those  who  sin  beyond  the  reach 
of  sovereign  grace,  is,  to  the  praise  of  His  glory,  known. 

Satan  is  in  existence,  and  apparently  in  hopeless  rebellion 
against  God.    Fallen  angels  are  also  in  existence.    So,  too,  are 


130  The  Unfolding  of  the  Ages  4:5-11 

demons,  and  these  demons  may  be  the  disembodied  spirits  of  a 
preadamite  world.  Evil  there  is,  and  of  enormous  magnitude, 
and  denial  of  it  is  no  escape  from  it.  Satan  is  the  "  god  of 
this  age,"  and  the  "  prince  of  this  world."  His  title  is  not  dis- 
puted in  Scripture,  and,  whether  we  understand  it  or  not,  we 
can  believe  that  Christ's  work  of  atonement  was  of  such  a 
character  as  righteously  to  deprive  Satan  of  all  title,  and  to 
meet  every  claim  of  divine  justice.  By  a  marvel  of  divine 
wisdom,  the  world  has  been  redeemed  by  the  precious  blood 
of  Christ.  Jesus  said :  "  I  lay  down  my  life,  that  I  might  take 
it  again.  No  man  taketh  it  from  me,  but  I  lay  it  down  of 
myself.  I  have  power  to  lay  it  down,  and  I  have  power  to  take 
it  again"  (John  10:17-18).  No  wonder  that  "there  was 
a  division  again  among  the  Jews  on  account  of  these  words." 
God  has  power  to  give  up  His  life  and  recover  it  again.  This 
is  the  mystery  of  all  mysteries.  It  carries  us  into  transcen- 
dental regions  whose  boundaries  lie  beyond  the  reach  of  the 
human  intellect.  The  life  surrendered  is  recovered  in  resur- 
rection. The  fruit  of  this  glorious  work  abides.  Through 
death  He  brought  to  nought  "  him  who  had  the  power  of  death, 
that  is  the  devil;  and  delivered  them  who  through  fear  of 
death  were  all  their  lifetime  subject  to  bondage."  The  shadow 
of  death  flees  before  the  Light  of  Life  descending  into  it ;  the 
price  is  paid ;  the  blood  is  shed,  and  a  fallen  world  redeemed. 
No  wonder,  when  the  "  living  creatures,"  the  unfallen  cher- 
ubim, "  give  glory  and  honor  and  thanksgiving  to  him  that 
sitteth  upon  the  throne,  who  liveth  unto  the  ages  of  ages,  the 
twenty-four  elders  shall  fall  down  before  him  that  sitteth 
upon  the  throne,  and  worship  him  that  liveth  unto  the  ages  of 
ages ;  and  shall  cast  their  crowns  before  the  throne,  saying, 
Thou  art  worthy,  our  Lord  and  God,  to  receive  glory  and 
honor  and  power;  for  thou  hast  created  all  things,  and  for 
thy  will  they  were,  and  were  created." 

The  redemption  of  creation  is  here  celebrated,  and  in  the 
recital  of  that  redemption  the  cherubim  unite  with  the  elders. 
The  wrong,  wrought  by  the   fall  of  one  bright  spirit  from 


4 : 5-11  The   Cherubim  131 

among  them,  has  been  made  right.  They,  with  the  redeemed 
of  earth,  join  in  the  grand  recitative  of  a  redeemed  creation. 
In  anticipation  of  that  promised  hour,  we,  too,  beHeving  in  the 
supremacy  of  God,  and  in  the  final  victory  of  good  over  evil, 
give  expression  to  our  own  joy  in  the  one  glad  word, 
Hallelujah! 


XII 

THE  LION   OF   JUDAH 

And  T  saw  on  the  right  hand  of  him  that  sat  upon  the  throne  a 
book  written  within  and  on  the  back,  sealed  with  seven  seals.  And  I 
saw  a  strong  angel  proclaiming  with  a  loud  voice,  Who  is  worthy  to 
open  the  book,  and  to  loose  the  seals  thereof?  And  no  one  was  able, 
either  in  heaven,  or  on  earth,  or  under  the  earth,  to  open  the  book,  or 
to  look  thereon.  And  I  wept  much  because  no  one  was  found  worthy 
to  open  the  book,  nor  to  look  thereon.  And  one  of  the  elders  saith 
unto  me,  Weep  not :  behold,  the  Lion  which  is  of  the  tribe  of  Judah, 
the  Root  of  David,  hath  prevailed,  to  open  the  book  and  the  seven  seals 
thereof.  And  I  saw  in  the  midst  of  the  throne  and  of  the  four  living 
beings,  and  in  the  midst  of  the  elders,  a  Lamb  standing,  as  if  it  had 
been  slain,  having  seven  horns  and  seven  eyes,  which  are  the  seven 
spirits  of  God  [that  are]  sent  into  all  the  earth;  and  he  came  and 
took  it  out  of  the  right  hand  of  him  that  sat  upon  the  throne.  And 
when  he  took  the  book,  the  four  living  beings  and  the  four  and  twenty 
elders  fell  before  the  Lamb,  having  each  one  a  harp  and  golden  bowls 
full  of  incense,  which  are  the  prayers  of  the  saints.  And  they  sing  a 
new  song,  saying,  Worthy  art  thou  to  take  the  book,  and  to  open  the 
seals  thereof:  for  thou  wast  slain,  and  hast  purchased  to  God  by  thy 
blood  [men]  of  every  tribe  and  tongue  and  people  and  nation,  and 
made  them  to  our  God  kings  and  priests,  and  they  shall  reign  over 
the  earth.  And  I  saw,  and  I  heard  the  voice  of  many  angels  round 
the  throne  and  the  living  beings  and  the  elders,  and  their  number 
was  ten  thousands  of  ten  thousands  and  thousands  of  thousands,  say- 
ing with  a  loud  voice.  Worthy  is  the  Lamb  that  hath  been  slain  to 
receive  power,  and  riches,  and  wisdom,  and  strength,  and  honor,  and 
glory,  and  blessing.  And  every  creature  which  is  in  the  heaven  and 
upon  earth  and  under  the  earth  and  upon  the  sea,  even  all  things  in 
them,  heard  I  saying,  To  him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb  be  blessing,  and  honor,  and  glory,  and  might,  unto  the  ages  of 
ages.  And  the  four  living  beings  said,  Amen;  and  the  elders  fell 
down  and  worshiped. —  (Chapter  5.) 

THE  fourth  chapter  brought  to  our  attention  the 
throne  of  God,  and  tlie  worship  of  tlie  cherubim. 
The  revolt  from  the  ranks  of  the  cherubim  had 
wrought  ruin  upon  the  original  creation,  but  now  the 
time  of  restoration  has  come,  and  the  imfallen  cherubim  give 
glory  to  God.     The  rebellion  against  the  government  of  God  is 

132 


6  The   Lion    of   Judah  133 

over.  A  fallen  world  has  been  restored,  and,  because  this,  too, 
is  the  fruit  of  redemption,  the  worship  of  the  cherubim  is  joined 
in  by  the  elders  who  cast  their  crowns  before  the  throne. 

Here  in  chapter  five  the  Redeemer,  in  the  perfection  of  His 
acquired  glory,  comes  upon  the  scene,  and  His  presence  is 
greeted  with  a  song.  The  song  is  the  full-toned  Oratorio  of 
Redemption.  The  music  of  it  fills  heaven,  and  the  echoes  are 
borne  on  and  on  until  they  are  heard  in  earth  and  hell.  At 
first  the  Redeemer  is  not  seen,  but  our  attention  is  called  to  a 
book,  hitherto  unnoticed,  sealed  with  seven  seals  and  held  in 
the  right  hand  of  Him  that  sat  upon  the  throne.  The  book, 
being  "  sealed,"  no  one,  of  course,  can  read  until  the  seals  are 
broken,  and  even  then  we  may  lack  ability  to  understand  what 
is  written  therein.  A  sealed  book  may  be  put  into  the  hands 
both  of  a  Greek  professor  and  of  a  child,  and  both  would 
be  alike  ignorant  of  the  writing  within  it.  Let  the  seal  be 
broken,  and  if  the  book  be  written  in  Greek,  the  professor 
may  understand  it,  but  the  child  remains  in  ignorance.  What- 
ever is  written  in  the  book  before  us  cannot  be  known  until 
the  seals  be  broken,  and  when  they  are  broken,  our  under- 
standing of  the  writing  will  depend  upon  our  ability  to  read  it. 

A  part  of  Daniel's  prophecy  has  reference  to  the  final  restora- 
tion of  Israel.  The  seventieth  week  of  his  prophecy,  as  we 
have  before  seen,  covers  the  period  of  that  restoration.  It  was 
to  be  a  time  of  great  trouble  for  Israel  "  such  as  never  was 
since  there  was  a  nation  even  to  that  same  time."  Daniel  con- 
fesses his  inability  to  understand  the  terms  of  the  revelation, 
and  he  is  instructed  "  to  shut  up  the  words,  and  seal  the  book, 
even  to  the  time  of  the  end."  He  says:  "I  heard  the  man 
clothed  in  linen,  which  was  above  the  waters  of  the  river,  when 
he  held  up  his  right  hand  and  his  left  hand  unto  heaven,  and 
sware  by  him  that  liveth  forever  that  it  shall  be  for  a  time, 
times,  and  an  half ;  and  when  they  have  made  an  end  of  break- 
ing in  pieces  the  power  of  the  holy  people,  all  these  things  shall 
be  finished.  And  I  heard,  but  I  understood  not:  then  said  I, 
O  my  lord,  what  shall  be  the  issue  of  these  things?    And  he 


134  The  Unfolding  of  the  Ages  5 

said,  Go  thy  way,  Daniel :  for  the  words  are  shut  up  and  sealed 
till  the  time  of  the  end.  Many  shall  purify  themselves,  and 
make  themselves  white,  and  be  refined ;  but  the  wicked  shall  do 
wickedly ;  and  none  of  the  wicked  shall  understand :  but  they 
that  be  wise  shall  understand"  (Dan.  12:7-10,  R.  V.).  The 
book  of  the  divine  counsel  in  reference  to  the  restoration  and 
blessing  of  Israel  was  "  shut  and  sealed  "  by  Daniel.  It  was 
to  remain  sealed,  "  till  the  time  of  the  end,"  when  the  seals 
were  to  be  broken,  and  the  writing  understood.  In  the  seventh 
chapter  is  shown  "  An  angel  ascending  from  the  east,  having 
the  seal  of  the  living  God,"  and  judgment  is  stayed  until  the 
servants  of  God  are  sealed.  The  word  "  seal  "  is  the  same  one 
used  in  reference  to  the  book,  and  is  also  the  Greek  word  which, 
in  the  Septuagint,  translates  the  Hebrew  word  used  by  Daniel. 
The  book,  "  shut  and  sealed  "  by  Daniel,  "  is  held  in  the  right 
hand  of  him  who  sits  upon  the  throne,"  and  is  now  about  to  be 
opened,  for  the  appointed  time  of  "  the  end  "  is  come.  What  is 
contained  in  the  book  will  come  before  us  as  the  seals  are 
broken  in  succession.  The  book  has  been  spoken  of  as  the 
"  title-deeds  "  of  the  Redeemer  to  His  purchased  possession, 
and  the  assertion  is  made,  that  "  such  a  sealed  book  was  put 
into  the  hands  of  the  redeemer  of  an  inheritance  with  the  names 
of  the  witnesses  written  upon  the  back."  Christ,  most 
assuredly,  has  a  rightful  title  to  the  inheritance  upon  which  He 
is  about  to  enter,  and  redemption  implies  an  indisputable  right 
of  complete  control  over  the  estate  for  which  the  purchase 
price  has  been  paid.  This  involves  full  recovery  of  all  aliena- 
tion, and  deliverance  of  the  inheritance  from  all  the  power  of 
the  enemy.  Christ  has  paid  the  price  and  has  the  full  title  of 
a  "  Redeemer,"  and  He  is  now  about  to  put  forth  power  to 
bring  into  complete  subjection  to  Himself  what  is  rightfully 
His  own.  The  sealed  book  may  be  His  "  title-deeds,"  but 
there  is  more  involved  in  it  than  this,  for,  when  the  seals  are 
opened,  there  is  neither  proof  of  title,  nor  declaration  of  right, 
but  stroke  upon  stroke  of  divine  judgment,  which  issues  in 
accomplished  redemption.    Power  is  thus  manifested  to  make 


5  The    Lion    of    Judah  135 

the  title  good.  Christ  is  alone  competent  to  break  the  seals, 
and  set  in  motion  the  successional  judgments  that,  driving  the 
enemy  from  the  field,  will  put  Him  in  possession  of  His  pur- 
chased inheritance.  No  other  than  Christ  could  do  this.  Until 
He  appears  upon  the  scene,  the  book  remains  sealed.  John 
says :  "  I  saw  a  strong  angel  proclaiming  with  a  loud  voice, 
Who  is  worthy  to  open  the  book,  and  to  loose  the  seals  thereof  ? 
And  no  one  was  able,  either  in  heaven,  or  on  earth,  or  under 
the  earth,  to  open  the  book,  or  to  look  thereon." 

Not  a  creature,  in  heaven,  or  earth,  or  hell,  can  be  found 
worthy  to  open  the  book,  or  to  look  thereon.  As  a  matter  of 
fact  no  mere  creature  could  furnish  the  price  of  redemption, 
and,  by  manifestation  of  power,  drive  the  enemy  from  the  field, 
and  make  his  title  to  a  lost  world  good.  Mere  man  is  without 
ability  for  this,  and  if  there  be  no  other  resource,  the  book  is 
sealed,  and  is  sealed  forever.  "  All  we  like  sheep  have  gone 
astray ;  we  have  turned  every  one  to  his  own  way,"  and  by  no 
self-help  can  we  rescue  ourselves  from  the  ruin  into  which  we 
are  fallen.  Redemption,  if  there  be  any,  must  come  from 
another,  and  One  there  is,  thank  God,  who  can  be  to  us  a 
"  Kinsman-Redeemer." 

John  weeps  because  no  one  responds  to  the  challenge  of  the 
angel  to  open  the  book,  but  he  is  reassured  by  one  of  the  elders 
who  says  to  him :  "  Weep  not :  behold,  the  Lion  which  is  of  the 
tribe  of  Judah,  the  Root  of  David,  hath  prevailed,  to  open  the 
book  and  the  seven  seals  thereof."  When  John  looks  for  the 
"  Lion  of  Judah,"  he  sees  "  a  Lamb  standing,  as  if  it  had  been 
slain."  Strangely  enough,  in  these  titles  of  the  Redeemer, 
excepting  "  the  Lamb  slain,"  the  commentators  have  found 
little  or  no  meaning.  There  is  no  difficulty  in  understanding 
the  meaning  of  the  "  Lamb  slain,"  but  is  there  no  significance 
in  the  "  Lion  of  Judah  "  and  the  "  Root  of  David  "? 

The  Church  is  no  longer  upon  the  earth,  but  is  glorified  and 
enthroned  in  heaven.  Israel,  however,  is  still  upon  the  earth, 
and  Christ  is  given  the  title  that  speaks  of  the  renewal  of  rela- 
tionship to  them.    Commentators  in  general  ignore  the  "  setting 


136  The    Untuldixg   of   the  Ages  5 

aside  "  of  Israel,  and  have  made  the  Church  sole  heir  to  the 
promises  that  definitely  belong  to  Israel:  and  this  deprives 
these  titles  of  their  real  significance.  The  restoration  and 
blessing  of  Israel  constitute  a  part  of  Christ's  inheritance,  and 
without  this  the  full  redemption  is  not  accomplished.  This  is 
to  be  effected  now.  The  seals  of  Daniel's  book  are  to  be 
broken,  and  the  purposes  of  God  in  respect  to  Israel  executed. 
The  "  Lion  "  and  the  "  Lamb  "  are  One,  and  had  not  Christ 
been  the  "  Lamb,"  He  could  not  now  act  as  the  "  Lion."  The 
sacrifice  made  possible  the  Saviour,  and  He  now  assumes  power 
for  the  execution  of  the  purposes  made  possible  by  His  sacri- 
fice. As  "  the  Lion  of  the  tribe  of  Judah,"  He  comes  to  the 
front  with  power  to  execute  the  eternal  purpose  of  the  eternal 
God.  He  is  clothed  with  power  to  vindicate  His  claim  to  the 
objects  of  His  love. 

Just  before  Jacob  died,  he  blessed  his  sons  in  succession, 
saying :  "  Gather  yourselves  together,  that  I  may  tell  you  that 
which  shall  befall  you  in  the  last  days"  (Gen.  49:  i).  The 
blessing  that  falls  from  his  lips  is  not  for  immediate  fulfill- 
ment His  eyes,  filled  with  the  light  of  prophecy,  look  down 
through  the  long  vista  of  the  centuries,  and  he  sees  the  glory 
flashing  in  the  clouds  of  trouble  that  shall  overshadow  Israel  in 
the  last  days.  When  he  comes  to  Judah,  he  says :  "  Judah,  thou 
art  he  whom  thy  brethren  shall  praise:  thy  hand  shall  be  in 
the  neck  of  thine  enemies ;  thy  father's  children  shall  bow 
down  before  thee.  Judah  is  a  lion's  whelp :  from  the  prey,  my 
son,  thou  art  gone  up :  he  stooped  down,  he  couched  as  a  lion, 
and  as  an  old  lion ;  who  shall  rouse  him  up?  The  sceptre  shall 
not  depart  from  Judah,  nor  a  lawgiver  from  between  his  feet, 
until  Shiloh  come;  and  unto  him  shall  the  gathering  of  the 
people  be"  (Gen.  49:8-10).  It  is  Christ  who  comes  within 
the  range  of  vision  as  the  dying  patriarch  sees  Judah  assum- 
ing the  "  lion  "  character.  The  kingdom  in  Israel  under  David 
looked  almost  like  the  fulfillment  of  Jacob's  prediction.  But 
David  himself  was  only  a  type  of  "  Shiloh  "  to  whom  the 
gathering  of  the  people  should  be.   Therefore  Christ  is  spoken 


5  The    Lion    of    Judah  137 

of,  not  only  as  the  Lion  of  Judah,  but  also  as  the  Root  of 
David.  David  derived  whatever  significance  he  had  from 
Christ.  The  kingdom  under  David  was  but  a  prophecy  of  the 
greater  kingdom  yet  to  be  established  in  the  hands  of  Christ. 
David's  throne,  so  long  in  ruins,  is  to  be  lifted  up,  and  Jacob's 
prophecy  fulfilled  by  Shiloh  when  He  comes.  The  national 
unbelief  and  rejection,  which  have  so  long  hindered  the  fulfill- 
ment of  promises  to  Israel,  are  now  removed,  and  the  "  Lion 
of  Judah  "  prevails  to  open  the  book.  The  sin  of  their  unbe- 
lief, which  prevented  the  execution  of  divine  purposes,  has 
been  overcome  by  Christ,  and  He  is  about  to  establish  them  in 
the  place  of  blessing  made  possible  by  the  atonement.  The  path 
in  which  He  has  traveled  to  power  is  pointed  out  by  John  when 
he  says :  "  I  saw  in  the  midst  of  the  throne  and  of  the  four 
living  beings,  and  in  the  midst  of  the  elders,  a  Lamb  standing, 
as  if  it  had  been  slain,  having  seven  horns  and  seven  eyes, 
which  are  the  seven  spirits  of  God  sent  into  all  the  earth." 

The  Lamb  is  a  symbol  of  weakness,  and  this  thought  is 
further  intensified  by  the  words  "  as  if  it  had  been  slain." 
He  bears  the  marks  of  suffering ;  He  has  been  in  death,  but  is 
now  alive  out  of  it.  Strength,  however,  in  contrast  with 
apparent  weakness,  is  testified  to  by  the  "  seven  horns  "  and 
the  "  seven  eyes."  The  path  of  suffering  has  brought  Him  to 
the  place  of  power.  By  going  down  into  death  He  has  con- 
quered death,  and  the  sin  of  the  world  has  been  met  by  atone- 
ment. With  His  own  blood  He  has  made  redemption  possible, 
and  now  He  is  clothed  with  power  to  make  the  inheritance 
good.  By  His  victory  over  death,  as  the  "  Lamb,"  He  has 
acquired  power  which  He  can  now  display  as  the  Lion.  It  was 
necessary  for  Him  to  be  the  one,  before  He  could  be  the  other. 

The  face  of  the  first  of  the  cherubim  is  the  face  of  a  "  lion  " 
which,  as  we  have  seen,  gives  the  characteristic  feature  of  the 
Gospel  of  Matthew.  In  this  Gospel  the  royal  character  of 
Christ  is  everywhere  manifest.  He  is  born  "  King  of  the 
Jews  "  and  is  owned  and  worshiped  as  such  by  the  Magi. 
The  Jews  of  His  time,  and  for  centuries  before   had  lived  in 


138  The  Unfolding  of  the  Ages  6 

expectation  of  the  coming  of  a  King,  who  would  overthrow 
their  enemies,  and  reestablish  the  broken-down  throne  of 
David.  These  expectations  were  justified  by  prophecies  of  the 
plainest  character.  Their  hopes  were  centered  in  the  Messiah, 
and  when  He  came,  He  was  to  be  recognized  by  signs  that  it 
would  seem  impossible  for  them  to  mistake.  With  such  creden- 
tials, certifying  His  identity,  Christ  presented  Himself  to  the 
Jewish  nation  as  their  King,  and  was  by  them  rejected.  He 
was  slain,  and  the  throne  of  David  which  he  came  to  fill  was 
left  in  the  possession  of  Idumean  usurpers.  For  this  rejection 
the  nation  was  sentenced  to  judicial  blindness,  and  salvation, 
through  faith  in  the  rejected  Saviour,  was  proclaimed  to  all 
the  world.  The  Jews  of  the  time  did  not  believe  that  Jesus  of 
Nazareth  was  the  promised  Messiah,  and  to  this  day,  scattered 
among  the  nations  of  the  earth  under  this  sentence  of  judicial 
blindness,  they  are  still  waiting  for  the  promised  Deliverer. 
That  deliverance  will  be  eflfected  for  them  after  the  history  of 
the  Church  has  run  its  course,  and  the  saints  have  been  removed 
to  heaven.  It  shall  be  a  time  of  trouble  for  them  such  as  they 
have  never  yet  known,  but,  at  the  end  of  it,  Christ  in  power  will 
appear  for  them.  He  will  fulfill  Old  Testament  pledges,  and 
they  shall  "  look  upon  him  whom  they  have  pierced,"  and  find 
in  the  "  Lamb  slain  "  the  One  alone  competent  to  act  for  them 
as  the  "  Lion  of  Judah." 

All  this,  if  they  had  possessed  the  ability  to  read  it,  was 
clearly  predicted  for  them  in  the  history  of  Joseph.  Joseph  is 
first  seen  feeding  the  flock  with  his  brethren,  and  is  hated  by 
them  because  he  is  the  special  object  of  his  father's  love.  His 
dream  of  future  supremacy  over  them  intensified  their  hatred 
of  him.  He  is  sent  by  his  father  from  the  "  vale  of  Hebron  " 
("the  vale  of  communion")  on  a  mission  of  love  to  these 
brethren,  and  as  soon  as  he  appears  among  them,  they  counsel 
together  to  slay  him.  Reuben  prevents  this,  and  Joseph,  after 
being  stripped  of  his  coat,  is  cast  into  a  pit,  and  his  brethren 
"  sat  down  to  eat  bread."  While  they  are  eating,  a  caravan  of 
Ishmaelites  appears,  and,  at  the  suggestion  of  Judah,  Joseph  is 


5  The    Lion    of    Judah  139 

taken  from  the  pit  and  sold  to  the  Ishmaelites  for  "  twenty 
pieces  of  silver."  He  is  by  this  transaction  transferred  to  the 
hands  of  the  Gentiles,  and  by  them  taken  into  Egypt,  and  the 
house  of  the  Egyptian  is  blessed  of  Jehovah  because  of  the 
presence  of  Joseph  in  it.  Through  false  witness  Joseph  is  sent 
to  prison  where  all  things  come  under  his  hand.  He  is  on  the 
path  of  humiliation  that  is  to  end  for  him  in  glory.  Inter- 
preting the  doom  of  two  prisoners  there,  he  exhibits  the  ability 
that  will  serve  him  in  the  interpretation  of  Pharaoh's  dream. 
Pharaoh  dreamed  he  was  standing  by  the  river  side :  "  And, 
behold,  from  the  river  came  up  seven  kine,  fine-looking  and  fat- 
fleshed;  and  they  fed  in  the  reed-grass.  And,  behold,  seven 
other  kine  came  up  after  them  from  the  river,  ill-looking  and 
lean-fleshed,  and  stood  by  the  [other]  kine  on  the  bank  of  the 
river.  And  the  ill-looking  and  lean-fleshed  kine  ate  up  the 
seven  kine  that  were  fine-looking  and  fat-fleshed.  And 
Pharaoh  awoke.  And  he  slept  and  dreamed  a  second  time; 
and,  lo,  seven  ears  of  corn  springing  up  upon  one  stalk,  plump 
and  good.  And,  behold,  seven  ears  of  corn,  thin  and  parched 
in  the  east  wind,  springing  up  after  them;  and  the  thin  ears 
swallowed  up  the  seven  plump  and  full  ears.  And  Pharaoh 
awoke,  and,  lo,  it  was  a  dream"  (Gen.  41:2-7,  Heb.).  All 
the  scribes  and  all  the  sages  are  brought  in  to  interpret  the 
dream,  but  none  of  them  can  do  it,  and  then  the  chief  cup- 
bearer, whose  destiny  Joseph  had  foretold  in  prison,  came  for- 
ward unto  Pharaoh  and  told  him  of  Joseph.  Joseph  is  brought 
in,  and  interprets  Pharaoh's  dream.  The  dream  was  a  prophecy 
of  "  seven  years  of  plenty  "  to  be  succeeded  by  "  seven  years 
of  famine."  The  interpretation  of  the  dream  leads  to  the 
exaltation  of  Joseph,  and  he  is  set  over  all  the  land  in  a  position, 
where,  during  the  seven  years  of  plenty,  he  can  gather  in  his 
hand  all  the  resources  of  Egypt  needed  in  the  succeeding  years 
of  famine.  At  the  time  of  his  exaltation  he  marries  a  Gentile 
wife,  and  is  given  a  new  name  which  means,  as  we  have  seen, 
not  only  "  the  revealer  of  secrets,"  but  "  the  saviour  of  the 
world." 


14.0  TiiK   Unfolding   of   the  Ages  5 

The  seven  years  of  plenty  pass,  and  the  years  of  famine  fol- 
low. The  famine  extends  to  the  land  of  Canaan,  and  Joseph's 
ten  brethren  come  to  Egypt  to  buy  corn.  They  had  not  seen 
nor  heard  of  Joseph  since  selling  him  to  the  Ishmaelites,  and, 
for  aught  they  knew,  he  was,  as  they  had  reported  to  his  father, 
dead.  We  are  familiar  with  what  followed  in  Eg}'pt.  From 
the  first  Joseph  knew  his  brethren,  but  they  did  not  know  him. 
Their  necessities  are  temporarily  relieved;  Simeon  is  kept  in 
prison,  and  they  are  warned  not  to  come  again  unless  they 
bring  Benjamin  with  them.  Famine  again  overtakes  them  and 
Judah  prevails  with  his  father  to  allow  them  to  take  Benjamin 
with  them.  Joseph  gives  them  a  feast,  but  remains  unknown 
to  them,  and  then  sends  them  away  with  the  silver  cup  in  Ben- 
jamin's sack.  They  are  pursued  and  captured  and  charged 
with  theft.  Joseph  announces  his  intention  to  keep  Benjamin 
as  his  slave ;  Judah  offers  himself  as  a  hostage  in  his  place,  and 
then  Joseph  makes  himself  known,  and  they  are  reconciled. 

The  whole  story  is  a  picture  of  Christ,  as  rejected,  but 
in  the  end  in  a  place  of  power  to  minister  to  the  need  of  His 
Jewish  brethren.  We  see  how  all  at  last  is  made  to  turn  upon 
Benjamin.  No  one  person  could  be  a  full  type  of  Christ,  and 
Benjamin  is  brought  in  to  supplement  what  is  lacking  in 
Joseph.  "  Benjamin  "  means  "  the  son  of  my  right  hand,"  and 
he  represents  the  Messiah  of  power,  for  whom  the  Jews  have 
always  been  looking.  But  Benjamin,  before  he  was  called  by 
his  father  the  name  which  means  "  the  son  of  my  right 
hand,"  was  named  by  his  mother  ''  Benoni,"  which  means 
"  the  son  of  my  sorrow."  It  was  necessary  for  Christ  to  be 
the  Sufferer  before  He  could  be  the  Conqueror.  His  path  of 
humiliation  was  to  end,  as  did  that  of  Joseph's,  in  glory.  Christ 
came  on  a  mission  of  love  to  His  brethren.  As  soon  as  He 
appeared  in  His  active  ministry  they  took  counsel  to  slay  Him. 
He  was  hated  by  them,  not  only  because  He  was  the  special 
object  of  the  Father's  love,  but  because  He  was  the  Prophet 
of  His  own  coming  exaltation.  His  brethren  did  not  slay  Him, 
but  sold  Him  at  the  suggestion  of  Judas  Iscariot,  and  he,  the 


5  The   Lion    of   Judah  141 

only  Judaean  among  the  disciples — all  the  others  being  Gali- 
leans— was  in  the  loins  of  his  father  Judah  when  Joseph  was 
sold.  Thus  was  Christ  transferred  to  the  jurisdiction  of  the 
Gentiles,  and  under  a  false  accusation  went  into  a  deeper,  darker 
prison  than  that  of  Egypt.  In  this  prison  house  of  the  dead  all 
things  came  under  the  hand  of  Christ,  and  out  of  it  He  arose 
to  be  set  in  a  place  of  exaltation  where  He  is  not  only  the 
"  Revealer  "  of  the  secrets  of  the  heart  of  God,  but  also  the 
"  Saviour  of  the  world."  In  the  meanwhile  His  brethren,  the 
Jews  according  to  the  flesh,  are  under  sentence  of  blindness, 
and  know  nothing  of  Him.  They  are  not  yet  stricken  by  that 
famine  that  shall  overtake  the  world,  and  that  shall  overwhelm 
them.  The  "  seven  years  of  plenty  "  have  lengthened  out  into 
these  long  centuries  of  Christian  history  in  which  the  grace 
and  goodness  of  God  have  been  so  abundantly  manifest;  but 
the  years  of  plenty  shall  come  to  an  end,  and  the  seven  literal 
years  of  famine  shall  yet  smite  the  world.  Christ,  known  to  us 
as  the  rejected  One,  is  now  exalted,  and  seated  at  the  right 
hand  of  God,  and  He  is  the  One  whom  Israel  does  not  know. 
A  Christ  triumphant  and  reigning  over  the  earth  is  the  One  for 
whom  they  have  always  looked ;  the  Sufferer  for  whom  they  did 
not  look,  but  who  must  precede  the  Conqueror,  they  have 
refused.  Power  does  not  lie  with  Benjamin  for  whom  they  are 
looking,  but  with  Joseph  whom  they  have  refused.  As  a  con- 
quering Messiah,  Christ  has  been  prophesied  to  them,  and  as 
such  He  longs  to  display  Himself  in  their  behalf.  This  He 
cannot  do  without  atonement  for  the  sin  that  led  them  to  their 
refusal  of  Him.  For  this  they  must  be  brought  to  repentance, 
and  God  sends  them  into  an  agony  for  their  ideal  Messiah 
that  makes  them  ready  to  receive  the  true  One.  In  the  last 
great  sorrow  that  shall  overtake  them  this  shall  be  accom- 
plished. Before  Him  whom  they  do  not  know,  they  shall  plead 
for  the  Benjamin  who  has  been  lost  to  them,  and  in  the  agony 
of  that  hour,  while  they  are  still  pleading  for  the  ideal  conquer- 
ing Messiah,  the  heavens  shall  suddenly  open,  and  they  shall  be 
overwhelmed  by  a  revelation  of  the  Christ  they  refused.    They 


142  The  Unfolding   of  the  Ages  5 

shall  look  upon  Him  whom  they  have  pierced,  and  mourn  for 
Him  as  one  mourneth  for  his  only  son.  (Zech.  12:  10).  The 
Conqueror  and  the  Sufferer  are  One  and  the  same  blessed 
Person.  "  The  Lion  "  that  prevails  to  open  the  book  is  "  the 
Lamb  "  that  was  slain. 

"  The  Lamb  that  was  slain  "  is  the  Lamb  of  sacrifice,  but, 
differing  from  all  other  sacrificial  lambs,  He  is  alive  from  the 
dead.  This  declares  Him  to  be  "  the  Son  of  God  "  who  has 
accomplished  a  work  which  sustains  the  righteousness  of  God's 
throne.  That  throne  is  henceforth  characterized  as  "  the  throne 
of  the  Lamb,"  and  throughout  eternity  will  be  known  as  "  the 
throne  of  God  and  of  the  Lamb."  Identified  with  God,  He  is 
also  connected  with  them  for  whom  He,  as  the  Great  High 
Priest,  has  passed  through  the  heavens,  and  has  changed  the 
throne  of  "  judgment  "  into  a  throne  of  "  grace." 

The  chapter  before  this  one  represents  creation  brought 
back  from  its  state  of  alienation,  and  this  restoration  is  the 
theme  of  worship  for  the  cherubim  and  the  elders.  Not  only 
the  world,  in  its  material  framework,  has  been  alienated  from 
God,  but  the  creature  also  is  involved  in  the  same  alienation. 
Man  through  the  first  Adam  comes  into  the  world  a  fallen 
creature.  Redemption  must  be  accomplished  for  him,  and  in 
that  redemption  the  glory  of  God  is  fully  manifested,  and  God 
Himself  revealed  to  be  a  God  of  love.  It  was  the  Son,  as  we 
are  assured  in  the  epistle  to  the  Hebrews,  "  who  made  by  him- 
self purification  of  sins  "  (Heb.  i  :  3,  Gr.).  By  Himself  He  did 
this ;  no  one  shared  with  Him  in  the  work  of  it.  He  stood, 
where  no  other  could  stand,  and  where  He  was  obliged  to  stand 
in  order  to  sustain  the  divine  holiness.  All  that  was  here 
involved  no  human  mind  can  grasp:  there  was  something 
between  Himself  and  God  alone  into  which  there  could  be  no 
intrusion.  In  that  work  God  was  glorified  in  all  His  attributes, 
and  sinful  man  made  the  object  of  a  divine  grace  which  reigns 
through  righteousness.  Christ  went  down  into  the  inconceiv- 
able depths,  and  up  out  of  them  He  has  risen  to  fill  the  highest 
place  in  glory. 


5  The   Lion    of   Judah  143 

The  blood  upon  the  mercy-seat  in  the  old  dispensation  was 
the  typical  expression  of  that  atonement  made  by  the  blood  of 
Christ.  The  mercy-seat  was  the  throne  of  Jehovah,  where  He 
dwelt  between  the  cherubim.  It  is  spoken  of  literally  as  "  the 
propitiatory,"  and  the  blood  sprinkled  there  made  propitiation 
for  the  soul.  The  propitiation  is  made  for  us  through  faith  in 
His  blood.  The  divine  holiness  has  been  sustained  by  the 
blood  of  atonement,  and,  in  the  salvation  of  sinners,  the  grace 
of  God  vindicated.  God  is  omnipotent,  but  the  exercise  of  His 
power  is  limited  by  His  own  perfections.  The  penalty  for  sin 
was  required  by  the  righteousness  of  God.  If  the  penalty  were 
an  absolute  necessity, — and  we  know  it  was,  the  nature  of  God 
requiring  it, — God  was  not  thereby  limited  in  His  ability  to 
provide  a  way  for  meeting  that  penalty ;  and  He  displayed 
Himself  in  all  the  glory  of  His  love,  when  Christ  suffered 
according  to  the  requirements  of  divine  holiness,  and  took 
upon  Himself  that  penalty  which  the  righteousness  of  God  had 
imposed.  The  twenty-second  Psalm  tells  of  the  unequaled 
sufferings  He  endured  in  paying  the  penalty  of  man's  sin, 
but  in  the  midst  of  them  He  cries  unto  God :  "  Thou  art 
holy." 

It  was  because  God  was  holy  that  the  sufferings  had  to  be 
endured.  It  was  not  merely  my  sin  which  held  Him  to  the 
cross ;  it  was  God's  righteousness  which  held  Him  there,  if 
there  was  to  be  any  escape  for  me.  It  was  for  me  and  for 
sinful  men,  Jesus  endured  all  the  agonies  of  such  a  death  as 
no  other  than  He  could  endure,  and  even  in  the  midst  of  those 
sufferings  He  is  heard,  saying :  "  I  will  declare  thy  name  unto 
my  brethren:  in  the  midst  of  the  congregation  will  I  praise 
thee."  Jesus,  risen  from  the  dead,  said  to  Mary:  "Go  to  my 
brethren,  and  say  unto  them,  I  ascend  unto  my  Father,  and 
your  Father;  and  unto  my  God,  and  your  God  "  (John  20:  17). 

Thus  the  Saviour  identifies  Himself  with  them  for  whom 
He  has  shed  His  blood,  and  gathers  around  Him  a  congrega- 
tion, in  the  midst  of  which  He  can  sing  His  song  of  praise 
unto  God.    It  is  His  song  and  not  theirs.    The  redeemed,  too, 


144  The  Unfolding  of  the  Ages  5 

have  their  song,  as  we  shall  immediately  see,  but  here  the  song 
of  Christ  must  have  its  preeminence. 

Christ  has  gone  in  before  God  in  the  glad  consciousness  of 
an  accomplished  work  which  makes  it  possible  for  God  to 
keep  His  character  of  righteousness  while  justifying  the 
ungodly.  This  was  the  reason  why  Paul  was  not  ashamed  of 
the  gospel  of  Christ,  for,  in  it,  he  says :  "  The  righteousness  of 
God  is  revealed"  (Rom.  1:17).  It  is  the  righteousness  of 
God  a  sinner  fears;  he  is  not  afraid  of  His  love,  but  of  His 
righteousness,  and  the  gospel  reveals  that  righteousness  as 
not  against  the  sinner  but  for  him. 

Christ  became  a  Saviour  by  coming  from  the  glory  which 
He  had  with  God  from  the  beginning,  and  descending  into  the 
depths  where  sin  had  plunged  man,  and  there,  bearing  the  full 
shock  of  its  penalty,  He  met  the  requirements  of  divine  jus- 
tice, and  from  that  awful  depth  He  was  raised,  and  was  con- 
stituted the  Head  of  that  New  Creation  that  was  the  fruit  of 
His  work. 

In  the  eighth  Psalm  we  read :  "  When  I  consider  thy  heavens, 
the  work  of  thy  fingers,  the  moon  and  the  stars,  which  thou 
hast  ordained;  What  is  man,  that  thou  art  mindful  of  him? 
and  the  son  of  man,  that  thou  visitest  him?  "  It  is  evident  the 
Psalmist  here  is  thinking  of  man  such  as  he  is  by  reason  of 
the  Fall — a  ruined  creature.  What  is  he  that  God  should  be 
mindful  of  him?  By  the  original  creation  he  was  "a  little 
lower  than  the  angels,"  with  dominion  over  the  works  of  God's 
hands,  and  "  all  things  put  under  his  feet."  That  was  man,  as 
he  came  from  the  Creator's  hand,  but  from  that  estate  he  is 
fallen.  Does  God  leave  him  to  cherish  only  the  memory  of 
what  he  once  was?  Does  He  provide  no  way  out  of  the  ruin 
into  which  he  has  come?  This  question  is  answered  in  the 
epistle  to  the  Hebrews,  where  there  is  given  to  us  an  inspired 
interpretation  of  the  eighth  Psalm.  There  is,  in  fact,  a  Second 
Man,  who  takes  the  place  of  the  first  man,  and  stands  in  con- 
nection with  the  whole  scene  as  Redeemer  and  Restorer,  "  made 
a  little  lower  than  the  angels,"  as  the  apostle  explains,  "  on 


5  The   Lion   of   Judah  145 

account  of  the  suffering  of  death."  Man  was  subject  to  death, 
which  was  sin's  penalty ;  and  Christ,  in  the  vohintary  assump- 
tion of  the  penalty,  glorified  God  in  revealing  the  holiness  of 
His  nature,  and,  at  the  same  time,  in  providing  a  way  of  escape 
from  sin. 

Out  of  this  depth  of  humiliation  Christ,  the  Second  Man, 
has  come  to  be  set  in  a  place  of  supremacy  over  the  whole 
habitable  world.  We  do  not  as  yet  see  all  things  put  in  subjec- 
tion under  him,  and  this  the  apostle  affirms,  but  we  see  Jesus : 
"  Crowned  with  glory  and  honor,  who  was  made  a  little  lower 
than  the  angels  on  account  of  the  suffering  of  death,  so  that  by 
the  grace  of  God  he  might  taste  death  for  all  "  (Heb.  2 :  9.  Gr.). 
The  habitable  world  that  is  to  be  is  not  to  be  put  back  into 
the  hands  of  the  first  man.  He  has  proved  himself  incompetent. 
Only  the  strong  hand  of  the  Second  Man,  the  Head  of  the  New 
Creation,  can  restore  and  govern  the  restored  earth.  The 
creation  of  man  is  vindicated  by  his  redemption  from  the  Fall. 
The  eighth  Psalm  of  which  we  have  been  thinking  is  prophetic 
of  the  Millennial  earth  with  Christ  reigning  over  it.  In  the  Mil- 
lennial earth  Israel  holds  the  central  position,  and  without 
Israel's  being  brought  back  into  divine  favor,  no  Millennial 
earth  is  possible.  The  blessings  connected  with  the  Millennium 
are  of  an  earthly  character,  and,  manifestly,  belong  to  Israel. 

Under  the  pressure  of  a  trouble  such  as  the  world  has  never 
yet  seen,  Israel  shall  be  brought  in  supplication  before  Him 
whom  they  have  rejected,  and  of  whose  exaltation  they  do  not 
know.  They  shall  find  that  in  His  hands  alone  there  is  power 
to  establish  them  in  a  place  of  unchangeable  favor.  As  the 
"  Lion  of  Judah,"  He  will  assume  power  to  act  in  their  behalf, 
and  it  will  be  shown  that  they  also  have  been  redeemed  not 
with  corruptible  things,  such  as  silver  and  gold,  but  by  "  the 
precious  blood  of  Christ,  as  of  a  lamb  without  blemish " 
(i  Pet.  1:19).  Because  He  was  the  Lamb  that  was  slain, 
He  can  act  as  the  Lion,  and  worthily  break  the  seals  of  the 
book,  and  bring  to  an  issue  the  purposes  of  God. 

When  he  comes  forward  to  take  the  book  out  of  the  right 


14G  The  Unfolding  of  the  Ages  5 

hand  of  Him  who  sat  upon  the  throne,  the  cherubim  and  the 
elders  fall  down  before  Him  and  worship.  They  unite  now  in 
the  glad  song  of  a  full  redemption.  The  cherubim,  who  had 
been  dishonored  by  the  fall  of  one  of  their  number,  can  now 
sing  together  with  the  redeemed  from  the  earth :  "  Worthy  art 
thou  to  take  the  book,  and  to  open  the  seals  thereof:  for  thou 
wast  slain,  and  hast  purchased  to  God  by  thy  blood  men  of 
every  tribe  and  tongue  and  people  and  nation,  and  made  them 
to  our  God  kings  and  priests,  and  they  shall  reign  over  the 
earth."  The  theme  of  their  song  makes  it  perfectly  clear  that 
we  are  at  the  end  of  the  Jewish  age,  for  they  of  whom  they 
sing  are  the  redeemed  that  are  still  upon  the  earth  and  about 
to  enter  upon  their  reign  over  it. 

The  priestly  character  of  this  royal  company  is  indicated 
by  the  "  golden  bowls  of  incense  "  that  they  carry.  The  song 
they  sing  is  new,  not  that  Christ  is  new  to  them,  but  that  new 
material  is  furnished  for  praise  because  the  work  of  redemp- 
tion is  accomplished.  God's  purposes  are  all  to  be  told  out ; 
and  He,  who  is  clothed  with  power  for  the  execution  of  them, 
is  upon  the  scene.  He  is  assuming  the  character  of  a  Lion  in 
behalf  of  the  Jewish  people  who  are  to  be  brought  back  into 
immediate  relationship  to  Himself.  The  world  to  come  is  about 
to  be  made  subject  to  Him,  and  to  the  redeemed  of  the  earth 
that  shall  reign  with  Him. 

The  song  of  the  redeemed  is  taken  up  by  others,  and  it 
echoes  throughout  creation,  until  the  myriad  voices  arc  heard 
in  earth  and  hell.  These  echoes  are  borne  on  by  "  the  voice  of 
many  angels  round  the  throne."  These  angels  are  apart  from 
the  cherubim  and  the  elders,  and  in  a  circle  outside  of  them 
altogether.  The  number  of  the  angels  is  "  ten  thousands  of 
ten  thousands  and  thousands  of  thousands,"  and  they  are  heard, 
saying  with  a  loud  voice :  "  Worthy  is  the  Lamb  that  hath 
been  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing."  It  should  be 
here  noticed  that  it  is  the  voice  of  the  angels  saying,  not  sing- 
ing.    The  angels  do  not  sing.     Only  the  cherubim  and  the 


5  The   Lion   of   Judah  147 

redeemed  of  the  earth  sing  the  song  of  redemption.  A  song  is 
made  up  of  major  and  minor  chords,  or  of  both  combined,  and 
the  angels  can  furnish  neither.  The  major  chords  are  the 
chords  of  victory,  whereas  the  minor  chords  are  associated  with 
death  and  sorrow.  There  is  that  in  fallen  man,  which  makes 
him  responsive  to  the  minor  tones  so  universally  found  in 
nature.  The  ocean  breaks  upon  the  shore  with  a  restless  moan, 
and  even  the  full-throated  song  of  the  bird  has  in  it  a  touch 
of  sorrow.  The  song  of  the  nightingale  is  the  sweetest  on 
earth,  and  yet  there  is  none  sadder.  Nature  is  fallen,  and  its 
natural  tones  are  in  the  minor  key,  but  in  the  redemption  of 
fallen  nature  there  is  struck  the  note  of  victory.  Music  is 
made  by  lost  ones  redeemed  from  their  lost  estate.  The 
angels  are  unfallen ;  they  know  nothing  of  human  wretchedness 
or  sorrow ;  they  cannot  strike  the  notes  of  victory ;  they  cannot, 
like  redeemed  men,  join  in  the  ascription  of  praise  to  One  who 
has  brought  them  out  of  an  horrible  pit,  and  out  of  the  miry 
clay,  and  set  their  feet  upon  a  rock,  and  established  their  goings 
and  put  a  new  song  in  their  mouth.  The  angels  do  not  sing ; 
they  stand  around  the  throne,  saying,  "  Worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honor,  and  glory,  and  blessing."  Their  ascrip- 
tion of  praise  blends  with  the  redemption  song,  and  nature 
throughout  its  entire  extent  responds  to  the  glorious  harmony. 
"  And  every  creature  which  is  in  the  heaven  and  upon  earth 
and  under  the  earth  and  upon  the  sea,  even  all  things  in  them, 
heard  I  saying,  To  him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb  be  blessing,  and  honor,  and  glory,  and  might,  unto 
the  ages  of  ages." 

This  gives  the  full-voiced  expression  of  praise  found  in  the 
Psalm:  "  Let  the  sea  roar,  and  the  fulness  thereof;  the  world, 
and  they  that  dwell  therein.  Let  the  floods  clap  their  hands: 
let  the  hills  be  joyful  together  before  the  Lord;  for  he  cometh 
to  judge  the  earth :  with  righteousness  shall  he  judge  the  world, 
and  the  people  with  equity"  (Ps.  98:7-9).  Long  indeed  has 
the  weary  world  waited  for  the  dawn  of  this  glorious  day,  when 


148  The  Unfolding  of  the  Ages  5 

"  the  creature  itself  also  shall  be  delivered  from  the  bondage  of 
corruption  into  the  liberty  of  the  glory  of  the  children  of  God  " 
(Rom.  8:  21.  R.  V.).  We  are  come  now  to  the  place  where  the 
streaks  of  that  dawning  day  are  quivering  in  the  sky.  The 
book  of  the  eternal  purpose  is  about  to  be  opened,  and  the 
pledges  of  God  to  His  suffering  people  are  about  to  be  made 
good.  The  judgment  now  to  fall  upon  the  world  shall  bring 
about  the  suppression  of  all  evil,  and  shall  establish  the  throne 
of  Christ  in  righteousness.  Around  that  throne  the  redeemed 
shall  gather,  and  join  in  the  glorious  song  which  they  alone  can 
sing.  The  harp,  itself  the  symbol  of  inanimate  nature,  and,  in 
itself  helpless  to  produce  music,  shall  at  last  respond  to  the 
master  hand  that  holds  it.  The  testimony  of  the  angels  is  stilled 
by  the  final  "  Amen  "  of  the  cherubim,  while  the  elders  fall 
down  before  the  throne  and  worship.  The  object  of  adoration 
unto  the  ages  of  ages  will  be  the  Person  of  the  glorious 
Redeemer;  His  essential,  underived  glory  will  be  the  light  of 
heaven;  His  acquired  glory,  by  the  redemption  of  man,  the 
theme  of  praise  forever  and  ever. 


XIII 

THE  END  OF  THE   JEWISH   AGE 

And  I  saw  when  the  Lamb  opened  one  of  the  seven  seals,  and  I 
heard  one  of  the  four  living  beings  saying,  as  a  voice  of  thunder. 
Come.  And  I  saw,  and  behold,  a  white  horse,  and  he  that  sat  upon 
it  had  a  bow;  and  there  was  given  unto  him  a  crown,  and  he  went 
forth  conquering  and  to  conquer.  And  when  he  opened  the  second 
seal,  I  heard  the  second  living  being  saying.  Come.  And  another,  a 
red  horse,  went  forth ;  and  to  him  that  sat  upon  it,  it  was  given  to 
take  peace  from  the  earth,  and  that  they  should  slay  one  another; 
and  there  was  given  to  him  a  great  sword.  And  when  he  opened  the 
third  seal,  I  heard  the  third  living  being  say.  Come.  And  I  saw,  and 
behold  a  black  horse,  and  he  that  sat  upon  it  having  a  balance  in  his 
hand.  And  I  heard,  as  it  were,  a  voice  in  the  midst  of  the  four  living 
beings  saying,  A  measure  of  wheat  for  a  shilling,  and  three  measures 
of  barley  for  a  shilling;  and  hurt  thou  not  the  oil  and  the  wine. 
And  when  he  opened  the  fourth  seal,  I  heard  the  fourth  living  being 
say,  Come.  And  I  saw,  and  behold  a  pale  horse,  and  his  name  that 
sat  upon  it  was  Death,  and  hades  followed  with  him.  And  there  was 
given  him  authority  over  the  fourth  part  of  the  earth,  to  kill  with 
sword,  and  with  famine,  and  with  death,  and  by  the  beasts  of  the 
earth.  And  when  he  opened  the  fifth  seal,  I  saw  beneath  the  altar 
the  souls  of  them  that  had  been  slain  for  the  word  of  God,  and  for 
the  testimony  which  they  held ;  and  they  cried  with  a  loud  voice,  say- 
ing, How  long,  O  sovereign  Ruler,  holy  and  true,  dost  thou  not  judge 
and  avenge  our  blood  on  them  that  dwell  on  the  earth?  And  there 
was  given  to  them  each  a  white  robe;  and  it  was  said  to  them  that 
they  should  rest  yet  a  little  while  until  both  their  fellow-servants 
and  their  brethren,  who  were  about  to  be  killed  as  they,  should  be 
fulfilled.  And  I  saw  when  he  opened  the  sixth  seal,  and  there  was 
a  great  earthquake ;  and  the  sun  became  black  as  sackcloth  of  hair, 
and  the  whole  moon  became  as  blood,  and  the  stars  of  heaven  fell 
upon  the  earth,  as  a  fig-tree  casteth  her  untimely  figs,  when  shaken 
by  a  great  wind.  And  the  heaven  was  removed  as  a  scroll  rolled  up, 
and  every  mountain  and  island  were  removed  out  of  their  places. 
And  the  kings  of  the  earth,  and  the  great  men,  and  the  chief  cap- 

149 


150  The  Unfolding  of  the  Ages  6 

tains,  and  the  rich,  and  the  strong,  and  every  bondman  and  freeman, 
hid  themselves  in  the  caves  and  in  the  rocks  of  the  mountains ;  and 
they  say  to  the  mountains  and  to  the  rocks,  Fall  on  us,  and  hide  us 
from  the  face  of  him  that  sitteth  upon  the  throne,  and  from  the  wrath 
of  the  Lamb;  for  the  great  day  of  his  wrath  is  come,  and  who  can 
stand? — (Chapter  6.) 

THE  scene  of  activity  now  shifts  from  heaven  to 
earth,  and  divine  judgments  that  inaugurate  the 
seventieth  and  last  week  of  Daniel's  prophecy 
begin.  If  we  are  to  get  any  clear  conception  of  what 
is  now  before  us,  it  is  of  the  utmost  importance  to  have  an 
accurate  interpretation  of  that  prophecy.  The  terms  of  it  are 
not  so  obscure  as  many  have  thought.  Let  us  examine  them. 
"  Seventy  weeks  are  decreed  upon  thy  people  and  upon  thy  holy 
city,  to  finish  transgression,  and  to  make  an  end  of  sins,  and  to 
make  reconciliation  for  iniquity,  and  to  bring  in  everlasting 
righteousness,  and  to  seal  up  vision  and  prophecy,  and  to 
anoint  the  most  holy.  Know  therefore  and  discern,  that  from. 
the  going  forth  of  the  commandment  to  restore  and  to  build 
Jerusalem  unto  the  anointed  one,  the  prince,  shall  be  seven 
weeks,  and  threescore  and  two  weeks :  [marginal  punctuation] 
it  shall  be  built  again,  with  street  and  moat,  even  in  troublous 
times.  And  after  the  threescore  and  two  weeks  shall  the 
anointed  one  be  cut  off,  and  shall  have  nothing :  and  the  people 
of  the  prince  that  shall  come  shall  destroy  the  city  and  the 
sanctuary ;  and  his  end  shall  be  with  a  flood,  and  even  unto 
the  end  shall  be  war;  desolations  are  determined.  And  he 
shall  make  a  firm  covenant  with  many  for  one  week:  and  for 
the  half  of  the  week  he  shall  cause  the  sacrifice  and  the  obla- 
tion to  cease ;  and  upon  the  wing  of  abominations  shall  come 
one  that  maketh  desolate ;  and  even  tmto  the  consummation, 
and  that  determined,  shall  wrath  be  poured  out  upon  the 
desolator"  (Dan.  9:24-27.  R.V.). 

We  are  not  concerned  with  the  sixty-nine  weeks,  which,  we 
hold,  ran  their  course  prior  to  the  coming  of  Christ  and  were 
ended  at  His  crucifixion,  but  with  the  final,  or  seventieth  week, 


6  The  End  of  the  Jewish  Age  151 

which  brings  to  an  issue  the  entire  prophecy.  The  seventy 
weeks  are  divided  into  three  parts :  seven,  and  sixty-two,  and 
one.  During  seven  weeks  the  city  was  to  be  rebuilt.  After 
the  sixty-two,  which  follow  the  seven,  and  therefore  after 
sixty-nine,  the  Messiah  should  be  "cut  off  " ;  and  this  can  refer 
to  nothing  except  the  rejection  and  crucifixion  of  Christ.  The 
prophecy  does  not  end  here,  but  goes  beyond  the  crucifixion, 
stating,  that  "  the  people  of  the  prince  that  shall  come  shall 
destroy  the  city  and  the  sanctuary," 

It  is  commonly  agreed  that  the  destruction  of  the  city  and 
the  sanctuary  was  effected  by  the  Romans  under  Titus  in  the 
year  70  a.  d.  It  is  the  people  of  "  the  prince  that  shall  come  " 
who  do  this.  Nothing  further  is  said  about  the  destruction 
of  the  city,  and  the  balance  of  the  prophecy  refers  to  the  prince, 
and  a  series  of  events  connected  with  him.  He  is  a  Roman 
prince,  because  he  springs  from  the  people  that  destroy  the 
city,  and  what  is  affirmed  of  him  excludes  the  thought  of  his 
being  Titus,  or  any  other  Roman  prince  who  has  yet  lived. 
The  fact  that  he  is  a  Roman,  and  that  he  violates  a  covenant, 
and  is  ultimately  destroyed,  proves  conclusively  that  Christ  is 
not  the  prince  here  spoken  of. 

This  prince,  according  to  the  prophet,  shall  make  a  firm 
covenant  with  the  "  many,"  that  is,  the  mass  of  the  people, 
for  one  week :  and  for  the  half  of  the  week  he  shall  cause  the 
sacrifice  and  oblation  to  cease ;  and  upon  the  wing  of  abomina- 
tions shall  come  one  that  maketh  desolate;  and  even  unto  the 
consummation,  and  that  determined,  shall  wrath  be  poured  out 
upon  the  desolater.  This  one  week,  otherwise  unnoticed, 
must  be  the  seventieth  and  last  week  of  the  prophecy.  For 
this  week  the  prince  enters  into  covenant-relation  with  "  the 
many  "  in  Israel,  In  the  middle  of  the  week  he  violates  the 
covenant,  and  this  is  followed  by  the  coming  of  a  desolater 
upon  whom  judgment  is  executed.  These  events  characterize 
the  final  week,  and  therefore  carry  us  to  the  end  of  the  entire 
prophecy.  The  divine  purpose  in  the  whole  period,  according 
to  the  prophecy,  is  to  "  finish  transgression,  and  to  make  an 


152  The  Unfolding  of  the  Ages  6 

end  of  sins,  and  to  make  reconciliation  for  iniquity,  and  to 
bring  in  everlasting  righteousness,  and  to  seal  up  vision  and 
prophecy,  and  to  anoint  the  most  holy." 

It  is  perfectly  clear  that  this  has  never  yet  been  accom- 
plished. No  covenant,  ending  the  seventy  predicted  weeks 
and  bringing  to  an  issue  all  that  is  here  affirmed,  has  ever  been 
made  by  any  Roman  prince  with  Daniel's  people.  The  Jews 
are  now,  and  have  been,  since  the  destruction  of  Jerusalem, 
scattered  among  the  nations  of  the  earth.  The  prophecy  of 
Daniel  has  never  been  fulfilled.  It  never  can  be  fulfilled 
unless  they  are  restored  to  divine  favor,  and  brought  back 
from  the  land  of  wandering,  where,  like  Cain,  they  have  been 
banished,  and,  like  him  also,  with  the  mark  of  preservation 
upon  them.  To  displace  Israel  by  Christianity,  with  no 
promise  of  future  restoration,  is  to  make  this  prophecy  of 
Daniel  and  others  of  like  tenor,  devoid  of  all  meaning.  The 
words  of  the  prophecy  refer  to  Daniel's  people,  and  a  Roman 
prince  in  covenant  with  them.  The  prophecy  is  continuous, 
and  nothing  is  told  us  of  what  was  to  follow  the  rejection  of 
Christ,  except  the  destruction  of  the  city,  and  the  covenant 
of  the  prince,  and  the  events  therewith  connected.  The  long 
interval  of  Christian  centuries  between  the  sixty-ninth  week 
and  the  seventieth  forms  no  part  of  the  prophecy.  Daniel 
says  nothing  of  this  interval  between  the  sixty-ninth  week  and 
the  seventieth :  if  we  want  to  find  out  about  this  we  must  look 
elsewhere  in  Scripture. 

At  the  end  of  the  sixty-ninth  week  the  Jews  came  under 
judicial  infliction  of  God,  and  they  continue  in  that  condition 
until  "  the  times  of  the  Gentiles "  run  their  course,  when, 
according  to  the  apostle  Paul,  "  all  Israel  shall  be  saved." 
This  salvation  shall  be  accomplished  for  them  during  the 
seven  years  of  their  unfulfilled  term  of  prophetic  history.  That 
period  is  manifestly  in  the  future.  It  shall  be  ushered  in  by 
terrific  judgments,  and  shall  be  terminated  by  the  coming  of  the 
Son  of  man  "  in  the  clouds  of  heaven  with  power  and  great 
glory."     The  last  part  of   Daniel's  prophecy   leaps  over  the 


6  The  End  of  the  Jewish  Age  153 

intervening  centuries,  and  applies  to  this  final  time  of  Israel's 
history.  He  speaks  as  if  there  were  to  be  no  break  between  the 
sixty-ninth  week  and  the  seventieth.  Such  a  break  there  is, 
and  unless  it  be  taken  into  consideration  there  is  no  harmony 
in  the  prophetic  utterances.  For  these  seven  years  the  prince 
makes  a  covenant  with  Israel ;  in  the  midst  of  the  week  he 
causes  "  the  sacrifice  and  oblation  to  cease  " ;  this  is  followed 
by  the  coming  of  "  a  desolater  "  upon  whom,  at  the  end  of 
the  seven  years,  is  poured  the  wrath  of  God.  This  outlines 
for  us  the  general  character  of  that  final  period.  A  more 
detailed  account  is  furnished  by  the  book  of  Revelation. 

This  period  is  inaugurated  by  the  breaking  of  the  first  seal. 
Christ,  as  the  Lion  of  Judah,  takes  up  once  more  the  cause 
of  Israel,  and  carries  it  steadily  on  to  a  triumphant  issue. 

When  the  first  seal  is  broken  a  voice  from  the  cherubim  is 
heard,  saying,  "  Come."  It  is  not  "  Come  and  sce^'  as 
though  John  were  summoned  to  look,  but  simply  "  Come." 
It  is  the  voice  of  one  of  the  cherubim  calling  forth  the 
instrument  of  divine  judgment.  The  cherubim  are  still  in 
executive  connection  with  the  government  of  God.  That 
government  has  respect  to  the  earth  upon  which  judgment  is 
now  to  be  executed.  The  successional  calamities,  coming 
forth  as  the  seals  are  broken,  are  thus  under  the  order  and 
control  of  the  divine  administration.  No  instrument  of 
judgment  appears  until  summoned  by  the  call  of  the 
cherubim.  After  the  summons  is  given,  John  says :  "  I  saw, 
and  behold,  a  white  horse,  and  he  that  sat  upon  it  had  a  bow ; 
and  there  was  given  unto  him  a  crown,  and  he  went  forth  con- 
quering and  to  conquer." 

The  rider  of  this  horse,  going  forth  to  victory,  looks  like 
Christ — and  this  is  the  theory  commonly  held — but  this  is  not 
true,  for  Christ  is  not  subject  to  any  such  call  of  the 
cherubim.  When  He  appears,  the  armies  of  heaven  follow 
Him;  and  that  is  not  until  the  end  of  the  seven  years.  This 
rider  comes  forth  "  conquering  and  to  conquer."  The  bow 
and  the  crown  speak  of  far-reaching  and  successful  conquest. 


154  The  Unfolding  of  the  Ages  6 

The  discordant  interpretations  of  the  historical  school  begin 
with  the  breaking  of  the  seals.  Nothing  but  hopeless  confu- 
sion can  result  from  the  attempt  to  show  that  a  future  event 
has  already  been  fulfilled.  It  is  no  wonder  the  book  has 
remained  sealed  to  many,  even  after  it  has  been  so  manifestly 
opened.  The  facts  of  history,  together  with  the  plain  lan- 
guage of  Revelation,  have  been  strained  to  the  last  limit  to 
produce  an  agreement ;  and  the  many  tongues  of  interpretation 
testify  to  the  hopelessness  of  the  effort.  Nothing  has  ever 
transpired  in  human  history  to  fill  up  the  measure  demanded 
by  the  majestic  language  of  this  part  of  Revelation.  The 
attempt  to  reconcile  past  history  with  what  we  find  here  is  to 
make  words  meaningless,  and  lead  the  seeker  after  truth  into 
an  oriental  maze  of  human  imagination.  Let  us  remember 
that  God  has  purposes  yet  to  be  fulfilled,  and  we  shall  escape 
from  the  bewildering  confusion  of  the  historical  interpreters, 
and,  at  the  same  time,  rescue  the  book  from  the  dishonor  put 
upon  it. 

The  victorious  rider  of  the  white  horse  has  not  yet  appeared 
on  the  field  of  human  history.  There  is  no  other  in  Scripture 
with  whom  he  can  be  identified  save  the  prince  of  Daniel's 
prophecy.  His  crown  is  the  '' Stephanos" ;  and  not  the  "  dia- 
dema."  His  weapon  is  the  ''  bow ";  and  not  the  "  szvord." 
He  is  not  Christ,  though  he  may  look  like  Him ;  for  Christ  does 
not  appear  on  the  scene  until  the  seven  years  are  ended.  In 
the  nineteenth  chapter,  where  the  appearing  of  Christ  is  an- 
nounced, He  is  represented  as  a  rider  upon  "  a  white  horse  " ; 
but  He  has  a  crown  of  "  many  diadems,"  and  His  weapon  is 
the  "  sword." 

The  "  bow,"  borne  by  the  warrior  of  the  first  seal,  suggests 
"  the  fiery  darts  "  of  Satan ;  and  this  rider  is,  in  all  probability, 
the  seventh  head  of  the  beast  of  the  thirteenth  chapter,  which  is 
wounded  when  the  fourth  trumpet  sounds,  and  healed  on  the 
sounding  of  the  sixth.  If  he  can  be  compared  with  any  histor- 
ical personage  of  the  past,  it  might  be  with  Napoleon  Bona- 
parte, whose  extraordinary  career  electrified  the  world.     Such 


6  The  End  of  the  Jewish  Age  155 

a  prince,  in  order  to  fulfill  the  prophecy  of  Daniel,  must  come. 
He  may  represent  himself  as  Christ,  the  conquering  Messiah 
for  whom  the  Jews  are  looking,  and  deceive  many.  Should 
he  offer  himself  as  such  to  Israel,  we  would  have  under  this 
seal,  and  what  follows  in  the  three  succeeding  ones,  perfect 
uniformity  with  the  prophecy  of  Jesus.  A  careful  considera- 
tion of  this  prophecy,  to  which  all  others  must  conform,  will 
help  us  to  understand  not  only  what  we  have  here,  but  also 
what  follows. 

"  And  Jesus  went  out  and  departed  from  the  temple :  and 
his  disciples  came  to  him  to  point  out  to  him  the  buildings  of 
the  temple.  But  he  answered  and  said  unto  them.  See  ye  not 
all  these  things?  Verily  I  say  unto  you.  There  shall  not  be  left 
here  one  stone  upon  another,  that  shall  not  be  thrown  down. 
And  as  he  sat  upon  the  mount  of  Olives,  his  disciples  came  to 
him  privately,  saying,  Tell  us,  when  shall  these  things  be?  and 
what  shall  be  the  sign  of  thy  coming,  and  of  the  consummation 
of  the  age  ?  And  Jesus  answered  and  said  unto  them.  See  that 
no  one  lead  you  astray.  For  many  shall  come  in  my  name, 
saying,  I  am  the  Christ,  and  shall  lead  astray  many.  And  ye 
shall  hear  of  wars  and  rumors  of  wars;  see  that  ye  be  not 
troubled :  for  this  must  needs  come  to  pass,  but  the  end  is  not 
yet.  For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom,  and  there  shall  be  famines  [and  pestilences]  and 
earthquakes  in  divers  places ;  but  all  these  things  are  the  begin- 
ning of  travail-pains.  Then  shall  they  deliver  you  up  to  afflic- 
tion and  kill  you,  and  ye  shall  be  hated  of  all  the  nations  for 
my  name's  sake.  And  then  shall  many  stumble  and  deliver 
one  another  up,  and  shall  hate  one  another.  And  many  false 
prophets  shall  arise  and  shall  lead  astray  many.  And  because 
lawlessness  shall  be  multiplied,  the  love  of  the  many  shall  grow 
cold;  but  he  that  hath  endured  to  the  end,  the  same  shall  be 
saved.  And  this  gospel  of  the  kingdom  shall  be  preached  in 
all  the  habitable  earth,  for  a  witness  unto  all  the  nations ;  and 
then  shall  the  end  have  come.  When  ye  therefore  shall  see  the 
abomination    of    desolation    spoken    of    through    Daniel    the 


156  The  Unfolding  of  the  Ages  6 

prophet,  standing  in  the  holy  place  (he  that  readeth,  let  him 
understand),  then  let  those  that  are  in  Judea  flee  to  the  moun- 
tains; let  him  that  is  on  the  house-top  not  come  down  to  take 
away  what  is  in  the  house ;  and  let  not  him  that  is  in  the  field 
return  to  take  his  garment.  But  woe  to  those  that  are  with 
child,  and  to  those  that  give  suck  in  those  days !  And  pray 
ye  that  your  flight  be  not  in  winter,  nor  upon  the  sabbath.  For 
then  shall  be  great  tribulation  such  as  hath  not  been  since  the 
beginning  of  the  world  until  now,  nor  ever  shall  be ;  and  except 
those  days  had  been  shortened,  no  flesh  should  be  saved,  but 
for  the  elect's  sake  those  days  shall  be  shortened.  Then  if  any 
one  say  to  you,  Behold,  here  is  the  Christ,  or  here,  believe  it 
not:  for  there  shall  arise  false  Christs  and  false  prophets,  and 
shall  show  great  signs  and  wonders,  so  as  to  lead  astray,  if  it 
were  possible,  even  the  elect.  Behold,  I  have  foretold  you. 
Therefore  if  they  say  unto  you,  Behold,  he  is  in  the  desert,  go 
not  forth ;  behold,  [he  is]  in  the  inner  chambers,  believe  it  not. 
For,  as  the  lightning  cometh  out  of  the  east,  and  shineth  unto 
the  west,  so  shall  the  coming  of  the  Son  of  man  be.  For  wher- 
ever the  carcase  is,  there  shall  the  eagles  be  gathered  together. 
But  immediately  after  the  tribulation  of  those  days,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her  light ;  and 
the  stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens 
shall  be  shaken.  And  then  shall  appear  the  sign  of  the  Son  of 
man  in  heaven ;  and  then  shall  all  the  tribes  of  the  land  lament ; 
and  they  shall  see  the  Son  of  man  coming  in  the  clouds  of 
heaven  with  power  and  great  glory.  And  he  shall  send  his 
angels  with  a  great  sound  of  a  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  [one]  end  of  the 
heavens  to  [the  other]  end  of  them  "  (Matt.  24:1-31,  Gr.). 

These  words  carry  us  to  the  consummation  of  the  Jewish  age, 
when  "  the  Son  of  man  "  shall  be  seen  coming  "  in  the  clouds 
of  heaven  with  power  and  great  glory."  Jesus  had  left  the 
temple  with  the  disciples,  and  they  call  His  attention  to  the 
magnificent  buildings.  He  replies :  "  There  shall  not  be  left 
here  one  stone  upon  another,  that  shall  not  be  thrown  down." 


6  The  End  of  the  Jewish  Age  .       157 

Subsequently,  when  on  the  Mount  of  Olives,  the  disciples  ask: 
"  When  shall  these  things  be,  and  what  shall  be  the  sign  of  thy 
coming,  and  of  the  consummation  of  the  age  ?  "  The  word 
translated  "  age  "  is  not  kosnios — the  physical  world ;  but  aion 
— a  marked-off  period  of  time.  The  destruction  of  the  temple 
meant  for  them  the  end  of  the  levitical  age,  and  the  introduc- 
tion of  the  age  of  the  Messiah. 

The  disciples,  we  must  remember,  were  Israelites,  and  were 
inspired  with  Israelitish  hopes  which  were  founded  on  Old 
Testament  promises.  They  were  looking  forward  to  the  age 
of  the  Messiah  which  would  bring  to  an  end  the  age  in  which 
they  were  living.  This,  in  their  minds  apparently,  was  coinci- 
dent with  the  destruction  of  the  temple.  This  at  any  rate  is 
the  plain  import  of  the  question,  "  When  shall  these  things 
be?  "  that  is,  When  shall  the  temple  be  destroyed?  They  knew 
nothing  of  the  dispersion  of  the  Jewish  people  which  was  to 
follow  the  rejection  of  Christ,  nor  did  they  know  of  the  inter- 
vening Christian  age  before  the  levitical  age  should  be  termi- 
nated by  the  coming  of  the  Son  of  man.  This  was  a  mystery 
committed  to  the  apostle  Paul,  as  he  declares  in  his  epistle  to 
the  Romans.  In  answering  the  disciples'  question  Jesus  makes 
no  reference  to  the  Church,  except  in  the  veiled  speech  of  the 
parables  that  follow  the  words  we  are  now  considering.  In 
Matthew  He  makes  no  reference  to  the  destruction  of  the  tem- 
ple, but  in  Luke  He  does  this,  and  speaks  explicitly  of  the  de- 
struction of  the  city  by  Titus.  Matthew  records  that  part  of 
His  answer  that  refers  to  the  consummation  of  the  levitical 
age  and  the  coming  of  the  Messianic  kingdom.  He  first  warns 
them  against  the  appearing  of  false  Messiahs,  saying,  "  Many 
shall  come  in  my  name,  saying,  I  am  the  Christ,  and  shall  lead 
astray  many  " :  and  then  there  were  to  come  "  wars  and  rumors 
of  wars  " ;  nation  rising  against  nation,  and  kingdom  against 
kingdom :  followed  by  famines  and  pestilences. 

Before  going  further  with  this  answer,  let  us  notice  the 
exact  conformity  with  what  is  given  us  in  the  breaking  of 
the  first  four  seals.     We  have  already  considered  the  rider  of 


158  The   Unfolding    of   the   Ages  6 

the  white  horse.  He  is  the  last  of  the  many  that  claim  to  be 
Christ. 

The  breaking  of  the  second  seal  is  followed  by  the  appear- 
ance of  a  "  red  horse,"  whose  rider  has  power  "  to  take  peace 
from  the  earth,"  This  conforms  with  the  second  sign  spoken 
of  by  Jesus :  "  There  shall  be  wars  and  rumors  of  wars." 

When  the  third  seal  is  broken  a  "  black  horse  "  is  called  out, 
and  the  rider  has  "  a  balance  "  in  his  hand.  From  the  midst 
of  the  cherubim  a  voice  is  heard  saying,  "  A  measure  of  wheat 
for  a  shilling,  and  three  measures  of  barley  for  a  shilling ;  and 
hurt  thou  not  the  oil  and  the  wine."  This  is  plainly  a  declara- 
tion of  prices  prevailing  during  a  famine.  The  "  oil  and  the 
wine,"  which  are  the  possessions  of  the  rich,  are  not  touched. 
The  stroke  falls  most  heavily  upon  the  common  people.  This 
corresponds  with  what  Jesus  says  about  famine  following  in 
the  wake  of  war. 

A  "  pale  horse  "  appears  after  the  breaking  of  the  fourth 
seal,  and  the  name  of  its  rider  is  "  Death."  He  is  given  au- 
thority to  smite  a  fourth  part  of  the  earth,  and  "  to  kill  with 
sword,  and  with  famine,  and  with  death,  and  by  the  beasts  of 
the  earth." 

Jesus  also  speaks  of  pestilence  following  in  the  path  of  fam- 
ine, and  death  is  the  ordinary  term  for  it.  For  instance,  the 
scourge  of  the  middle  ages  was  called  "  the  black  death."  The 
order  of  events  are  alike  in  the  prophecy  of  Jesus  and  in 
the  book  of  Revelation.  The  successional  events  that  introduce 
the  seven  years  of  Israel's  restoration  are  imperial  conquest, 
war,  famine,  and  pestilence.  These  are  followed,  according  to 
the  words  of  Jesus,  by  earthquakes  in  divers  places ;  but  these 
things  are  only  the  beginning  of  travail-pains,  when  it  shall 
come  to  pass,  as  written  in  the  prophecy,  "  a  nation  shall  be 
born  at  once."  This  answers  also  to  Paul's  declaration  con- 
cerning the  creation  which  is  "  groaning  in  the  bondage  of  cor- 
ruption " ;  it  is  waiting  for  the  liberty  which  can  only  be 
brought  about  by  "  the  manifestation  of  the  sons  of  God." 
"  For  we  know,"  he  says,  "  that  the  whole  creation  groaneth 


6  The  End  of  the  Jewish  Age  159 

and  travaileth  in  pain  together  until  now  "  (Rom.  8 :  22).  Thus 
creation,  throughout  its  whole  extent,  is  linked  with  man  in 
his  fallen  condition,  and  the  travail-pains  that  introduce  the 
seven  years  of  Israel's  restoration  are  the  prelude  to  the  ever- 
lasting glory  to  be  ushered  in.  Though  these  sorrows  be 
unequaled  and  far-reaching,  they  are  nevertheless  God's  neces- 
sary judgments:  but  the  throne  is  circled  by  "the  bow  of 
promise,"  and  "  the  work  of  righteousness  shall  be  peace ;  and 
the  effect  of  righteousness  quietness  and  assurance  forever  " 
(Is.  32:  17).  When  the  storm  is  passed,  God's  people  "  shall 
dwell  in  a  peaceable  habitation,  and  in  sure  dwellings,  and  in 
quiet  resting  places"  (Is.  32:  18). 

After  the  opening  of  the  fifth  seal  there  is  heard  a  cry  of  the 
martyrs  "  that  had  been  slain  for  the  word  of  God,  and  for 
the  testimony  which  they  held."  This  is  also  in  harmony  with 
our  Lord's  prophecy :  "  Then  shall  they  deliver  you  up  to  afflic- 
tion and  kill  you,  and  ye  shall  be  hated  of  all  the  nations  for  my 
name's  sake."  During  this  time  of  restoration,  characterized 
by  so  much  sorrow,  there  will  be  a  harvest  of  martyrs.  Men 
and  women,  loyal  in  their  return  of  heart  to  God,  shall  seal  their 
testimony  with  their  blood.  The  cry  goes  up  from  the  altar 
where  they  have  perished :  "  How  long,  O  sovereign  Ruler, 
holy  and  true,  dost  thou  not  judge  and  avenge  our  blood  on 
them  that  dwell  on  the  earth  ?  "  The  souls  of  these  slain  are 
spoken  of  as  under  the  altar,  which  marks  them  out  as  given 
up  in  sacrifice  to  God.  Their  cry  is  another  indication  that 
the  day  of  grace  is  past;  for  they  appeal  to  God  for  judgment. 
In  answer  to  their  plea,  "  white  robes  "  are  given  them,  and 
they  are  charged  to  rest  yet  for  a  little  while  until  others,  who 
are  about  to  be  killed  as  they  were,  should  be  added  to  their 
number.  A  period  of  still  greater  tribulation  is  about  to  come, 
and  others  shall  be  slain  for  the  Word  of  God  and  win  the 
martyr's  crown.  These  spoken  of  here  are  evidently  slain 
during  the  first  half  of  the  seven  years,  while  the  others  for 
whom  they  are  to  wait  shall  be  slain  during  the  last  three  and  a 
half  years,  which  period  constitutes  the  final  and  the  great  trib- 


160  The  Unfoldixg  of  the  Ages  6 

Illation.    The  full  company  of  these  sufferers  will  come  before 
us  in  the  twentieth  chapter. 

When  the  sixth  seal  is  broken  there  is  a  great  earthquake; 
and  the  sun  becomes  black  as  sackcloth  of  hair ;  the  moon  be- 
comes as  blood,  and  the  stars  of  heaven  fall  to  the  earth,  even 
as  a  fig-tree  casteth  her  untimely  figs,  when  she  is  shaken  of  a 
mighty  wind.  The  heaven  departs  as  a  scroll  when  it  is  rolled 
together;  and  ever)'  mountain  and  island  are  moved  out  of 
their  places. 

The  same  signs  are  given  in  the  prophecy  of  Jesus :  "  Imme- 
diately after  the  tribulation  of  those  days,  the  sun  shall  be 
darkened,  and  the  moon  shall  not  give  her  light ;  and  the  stars 
shall  fall  from  heaven,  and  the  powers  of  the  heavens  shall  be 
shaken.  And  then  shall  appear  the  sign  of  the  Son  of  man  in 
heaven;  and  then  shall  all  the  tribes  of  the  land  lament;  and 
they  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven 
with  power  and  great  glory." 

Manifestly  Jesus  is  speaking  of  "  the  great  tribulation," 
which  extends  through  the  second  half  of  the  week,  and  is  ter- 
minated by  His  coming.  When  the  sixth  seal  is  broken  the 
book  is  not  fully  opened.  The  seventh  seal  must  be  broken 
before  all  the  counsels  of  God  are  told  out.  The  portending 
signs  of  the  sixth  seal  are  anticipatory,  and  foreshadow  what 
shall  take  place  when  the  seventh  trumpet  sounds.  They  are 
signs,  nevertheless,  of  awful  realities ;  and  the  dwellers  on  earth 
really  believe  that  the  great  day  of  God's  wrath  has  come.  But 
the  red  glare  of  that  day  shall  smite  the  world  with  a  fiercer 
flame  than  that  which  burns  in  the  revolutionary  forces  found 
in  action  under  the  sixth  seal.  The  description  is  figurative ; 
for  the  heavens  do  not  literally  pass  away  until  after  the  Mil- 
lennial reign  of  Christ.  The  great  earthquake  speaks  of  the 
upheaval  of  human  government.  Anarchy  and  riot-rule  follow 
in  the  path  of  war,  and  stable  forms  of  government  are  over- 
thrown. The  "  darkening  of  the  sun  "  seems  naturally  to  refer 
to  the  collapse  of  some  imperial  head  of  power  that  might  result 
from  such  a  political  convulsion.     His  fall  would  involve  the 


6  The  End  of  the  Jewish  Age  161 

fall  of  others,  exercising  derived  authority  such  as  is  symbol- 
ized by  "  the  moon  and  stars."  The  removal  of  mountains  and 
islands  shows  the  rapidly  shifting  centers  of  human  govern- 
ment. The  whole  description  is  a  vivid  picture  of  the  end  to 
which  the  kingdoms  of  this  world  are  hastening  with  ever- 
accelerating  speed.  This  will  not  be  admitted  by  the  political 
optimism  of  to-day,  but  it  is  vain  to  say,  "  Peace,  peace ;  when 
there  is  no  peace."  There  are  burning  in  the  bowels  of  the 
earth  restless  fires  to  which  many  an  active  Stromboli  bears 
witness.  More  dangerous  than  these  are  the  slumbering  pas- 
sions of  men  under  existing  empires  of  the  earth  that  shall 
bring  about  a  political  upheaval  the  like  of  which  the  world  has 
never  seen.  Not  many  years  ago  Arica  lay  fair  on  the  South 
American  shore.  The  people  were  in  peace,  unconscious  of  the 
roaring  flames  that  were  eating  their  way  toward  them.  There 
was  a  tremendous  shock;  the  towers  of  the  city  fell,  and 
the  entire  population  lay  groaning  and  dying  in  the  ruins  of  the 
city;  then  the  sea,  that  had  shuddered  and  fled  away  from  the 
shore,  came  rushing  back,  and  swept  the  region  for  two  miles 
inland.  Men's  passions  are  more  fierce  than  the  fire  that 
brought  desolation  to  Arica,  more  difficult  to  restrain  than  the 
waves  of  the  sea  that  rolled  over  that  smitten  shore.  This 
restless  spirit  of  man  is  not  to  be  curbed  nuich  longer  by  the 
imperial  decrees  of  government.  The  empires  of  the  world 
are  doomed,  and  they  are  to  become  the  kingdom  of  our  God 
and  of  His  Christ.  The  ground  swell  of  the  coming  political 
overthrow  is  sounding  every  day  louder  and  louder.  Alen 
may  sneer  at  the  prophets  of  coming  political  disaster,  but  the 
Bible  takes  account  of  such  scoflfers,  saying,  "  In  the  last  days 
mockers  shall  come  with  mockery,  walking  after  their  own 
lusts,  and  saying,  Where  is  the  promise  of  his  coming?  for 
from  the  time  the  fathers  fell  asleep  all  things  continue  as  they 
were  from  the  beginning  of  the  creation.  For  this  is  hidden 
from  them,  through  their  own  wilfulness,  that  by  the  word  of 
God  the  heavens  were  of  old,  and  an  earth,  subsisting  out  of 
water  and  in  water;  by  which  the  world  that  then  was,  over- 


162  The  Unfoldikg   of  the  Ages  6 

flowed  with  water,  perished ;  but  the  heavens  that  are  now,  and 
the  earth,  by  the  same  word  have  been  stored  up,  reserved  for 
fire  against  a  day  of  judgment  and  destruction  of  ungodly 
men.  But  let  not  this  one  thin"-,  beloved,  be  hidden  from  you, 
that  one  day  with  the  Lord  is  as  a  thousand  years,  and  a  thou- 
sand years  as  one  day.  The  Lord  is  not  slack  concerning  his 
promise  as  some  account  slackness,  but  is  long-suffering  to- 
wards you,  not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance.  But  the  day  of  the  Lord  will  come 
as  a  thief,  in  which  the  heavens  will  pass  away  with  a  rushing 
noise,  and  the  elements  burning  with  heat  shall  be  dissolved ; 
the  earth  also  and  the  works  in  it  shall  be  burned  up.  All  these 
things,  then,  being  thus  to  be  dissolved,  what  manner  of  per- 
sons ought  ye  to  be,  in  holy  behavior  and  godliness,  waiting 
for  and  hastening  the  coming  of  the  day  of  God,  by  reason  of 
which  [the]  heavens  being  on  fire  shall  be  dissolved,  and  [the] 
elements  shall  melt  with  fervent  heat?  But  we,  according  to 
his  promise,  wait  for  new  heavens  and  a  new  earth,  wherein 
dwelleth  righteousness  "  (2  Pet.  3:3-13  Gr.).  Let  us  give  up 
our  political  optimism,  and  give  some  serious  attention  to  the 
Word  of  God.  The  opening  of  the  sixth  seal  does  not  bring 
us  to  the  end  of  all  things  of  which  Peter  speaks ;  but  in  the 
wreck  of  falling  empires  under  this  seal  it  shall  seem  indeed  as 
if  the  day  of  judgment  were  come:  "  and  the  kings  of  the  earth, 
and  the  great  men,  and  the  rich  men,  and  the  chief  captains, 
and  the  mighty  men,  and  every  bondman  and  every  freeman," 
shall  hide  themselves  in  the  dens  and  in  the  rocks  of  the  moun- 
tains ;  and  shall  say  to  the  mountains  and  the  rocks,  "  Fall  on 
us,  and  hide  us  from  the  face  of  him  that  sitteth  on  the  throne, 
and  from  the  wrath  of  the  Lamb:  for  the  great  day  of  his 
wrath  is  come  and  who  shall  be  able  to  stand  ?  " 

On  a  small  scale  such  an  effect  was  produced  during  the 
French  Revolution.  Men  became  frenzied,  and  the  streets  of 
Paris  were  turned  into  rivers  of  blood.  The  judgment  of  the 
sixth  seal  is  of  far  wider  significance.  The  inhabitants  of  the 
earth  believe  in  all  reality  that  the  end  of  the  world  is  come. 


6  The  End  or  the  Jewish  Age  1G3 

It  is  indeed  the  beginning  of  the  end.  The  sounding  of  the 
trumpets  introduce  the  successional  judgments  that  close  this 
age,  but  it  is  not  until  the  seventh  angel  sounds,  that  great 
voices  in  heaven  are  heard,  saying,  "  The  kingdoms  of  this 
world  are  become  the  kingdoms  of  our  Lord,  and  of  his  Christ ; 
and  he  shall  reign  for  ever  and  ever."  This  is  the  glorious 
consummation  toward  which  everything  is  moving,  and  each 
stroke  of  divine  judgment  brings  nearer  the  hour  of  promised 
deliverance. 

The  book  of  God's  eternal  purpose  is  still  in  the  hands  of  en- 
throned Omnipotence,  and  He,  who  has  proved  Himself  worthy 
to  break  the  seals  of  that  book,  is  also  clothed  with  omnipotent 
power  to  carry  those  purposes  into  effect,  and  bring  the  king- 
doms of  the  world  into  subjection  to  Himself.  "  Ask  of  me," 
says  Jehovah  to  Him  in  the  second  Psalm,  "  and  I  will  give 
thee  the  nations  for  thine  inheritance,  and  for  thy  possession 
the  ends  of  the  earth."  He  has  but  to  ask,  and  all  shall  be  ac- 
complished. He  reigns  now  upon  the  Father's  throne ;  but 
the  hour  is  coming,  and  is  marked  in  the  calendar  of  God,  when 
He  shall  clothe  Himself  with  imperial  power,  and  reign  over 
the  kings  of  the  earth.  With  this  King  there  is  victory  and 
universal  supremacy. 

The  second  Psalm  closes  with  the  solemn  warning :  "  Kiss 
the  Son,  lest  he  be  angry  and  ye  perish  from  the  way,  for  in  a 
little  will  his  anger  kindle !  Happy  all  they  that  take  refuge 
in  him  "  (Ps.  2:  12.  Heb.).  This  is  the  divine  call  to  bow  be- 
fore Him  now  while  His  wrath  is  slumbering.  His  wrath  shall 
not  be  held  in  abeyance  forever;  for  the  Mighty  God  hath 
spoken,  and  out  of  Zion,  the  perfection  of  beauty,  the  light  of 
His  glory  shall  shine.  Though  the  tempest  gathers  around 
Him,  the  fire  of  His  holiness  shall  consume  before  Him,  and  the 
heavens  shall  declare  His  righteousness. 

This  is  the  way  and  this  is  the  end.  Happy  are  they  that 
take  refuge  in  Him  I 


XIV 
Israel's  inheritance 

And  after  this  I  saw  four  angels  standing  upon  the  four  corners  of 
the  earth,  holding  the  four  winds  of  the  earth,  that  no  wind  should  blow 
upon  the  earth,  nor  upon  the  sea,  nor  upon  any  tree.  And  I  saw 
another  angel  ascending  from  [the]  sun-rising,  having  [the]  seal 
of  [the]  living  God;  and  he  cried  with  a  loud  voice  to  the  four  angels 
to  whom  it  had  been  given  to  hurt  the  earth  and  the  sea,  saying, 
Hurt  not  the  earth  nor  the  sea,  nor  the  trees,  until  we  shall  have 
sealed  the  servants  of  our  God  upon  their  foreheads.  And  I  heard 
the  number  of  those  that  were  sealed:  a  hundred  and  forty-four 
thousand  sealed  out  of  every  tribe  of  the  sons  of  Israel.  Of  the 
tribe  of  Judah  were  sealed  twelve  thousand ;  of  the  tribe  of  Reuben, 
twelve  thousand ;  of  the  tribe  of  Gad,  twelve  thousand ;  of  the  tribe 
of  Asher,  twelve  thousand ;  of  the  tribe  of  Nephthalim,  twelve  thous- 
and; of  the  tribe  of  Manasseh,  twelve  thousand;  of  the  tribe  of 
Simeon,  twelve  thousand;  of  the  tribe  of  Levi,  twelve  thousand;  of 
the  tribe  of  Issachar,  twelve  thousand ;  of  the  tribe  of  Zebulon,  twelve 
thousand;  of  the  tribe  of  Joseph,  twelve  thousand;  of  the  tribe  of 
Benjamin,  twelve  thousand  sealed. —  (Chapter  7:  1-8.) 

THE  political  convulsion  following  the  opening  of 
the  sixth  seal  is  evidently  to  be  of  far-reaching 
extent,  for  it  inspires  terror  in  the  hearts  of  all 
classes;  from  the  kings  of  the  earth  and  the  great 
men,  to  every  bondman  and  freeman,  who  alike  call  on  the 
mountains  and  rocks  to  fall  on  them  and  hide  them  from  the 
face  of  Him  that  sitteth  upon  the  throne.  But,  as  we  have 
seen,  this  will  be  only  the  beginning  of  sorrows,  and  is  to  be 
followed  by  "  the  great  tribulation  "  referred  to  by  Daniel,  and 
the  Lord  Jesus.  This  tribulation  begins  with  the  sounding 
of  the  trumpets.  These  trumpets  naturally  suggest  the  Jewish 
Feast  of  Trumpets,  to  which  various  meanings  have  been 
assigned.  Maimonides  says  the  blowing  of  the  trumpets  was 
to  awaken  the  people   from  their  spiritual  slumber,  and  to 

164 


Y:l-8  Israel's  Inheritance  165 

prepare  them  for  the  great  Day  of  Atonement  ten  days  after. 
It  was  commonly  regarded  as  the  anniversary  of  the  birthday 
of  the  world.  The  sounding  of  the  trumpets  is  surely  God's 
voice  of  recall  to  the  people.  They  are  summoned  to  meet 
the  "  great  high  priest,"  who  has  already  passed  through  the 
heavens  with  the  blood  of  atonement  for  them,  and  who  is 
now  about  to  come  out  to  put  away  forever  the  iniquities  of 
the  children  of  Israel.  As  a  matter  of  fact,  the  antitype  of  the 
great  Day  of  Atonement  began  when  Jesus  passed  into  the 
heavens,  and  it  will  be  brought  to  a  close  when  He  comes  out. 

These  Christian  ages  constitute  the  interval  between  His 
going  in  and  His  coming  out.  His  coming  out  is  not  for  the 
Church,  but  for  Israel;  though,  as  we  have  seen,  the  Church 
shall  be  caught  up  to  meet  Him  at  the  beginning  of  the  seven 
years  in  which  the  restoration  of  Israel  shall  be  accomplished. 
Their  sins  and  their  iniquities  shall  be  then  put  away.  The 
Great  High  Priest  will  invest  Himself  with  His  garments  of 
glory  and  beauty,  and  reign  after  the  order  of  Melchisedec 
as  a  royal  Priest  upon  His  throne.  The  assumption  of  the 
royal  priesthood  will  inaugurate  the  Millennial  kingdom  of 
which  the  Feast  of  Tabernacles  is  a  type. 

Before  the  sounding  of  the  trumpets,  which  shall  accomplish 
the  recall  of  Israel,  God  is  seen  in  sovereign  grace  sealing  a 
definite  number  for  preservation  during  "  the  great  tribula- 
tion." To  lose  sight  of  a  literal  Israel  here  is  to  throw  a  pall 
of  darkness  over  the  whole  subject.  Plain  speech,  such  as 
this,  has  never  been  more  obscured  by  the  writings  of  learned 
men.  Lange  says :  "  So  far  as  the  Jews  are  concerned,  those 
commentators  are  entirely  at  odds  with  the  text  who  teach 
that  the  Jews  in  a  literal  sense  are  intended  here.  As  surely 
as  the  New  Jerusalem  of  Chapter  xxi,  cannot  denote  a  new  Jew- 
ish city ;  as  surely  as  the  term  Jezvs,  as  used  in  the  seven  epistles, 
denotes  the  very  opposite  of  Judaists,  namely,  the  true  spiritual 
Israel ;  just  so  surely  are  the  people  of  Israel,  here,  representa- 
tive of  the  whole  body  of  the  people  of  God.  It  can  be  affirmed 
only  that  converts  from  Israel  are  included."     Again  he  says : 


166  The   Unfolding    of   the   Ages  7:1-8 

"  The  people  of  Israel  is  the  typical  servant  of  God,  His  elect, 
whose  office  it  is  to  disseminate  His  law  amongst  the  Gentiles 
before  the  Servant  of  God  in  the  truest  and  fullest  sense  of  the 
term,  the  Messiah,  is  spoken  of.  The  New  Testament,  again, 
takes  up  this  typical  import  of  Israel,  but  only  decisively  to 
transfer  it  to  the  spiritual  Israel,  the  New  Testament  faithful 
people,  or  people  of  faith." 

After  this  fashion,  literal  Israel  has  been  disinherited,  and 
the  Church  has  taken  possession  of  what  was  never  intended 
for  her.  All  the  curses  have  been  left  to  be  borne  by  a  literal 
Israel,  but  the  promised  blessings  have  been  filched  away,  and 
appropriated  by  a  spiritual  Israel. 

The  Church,  losing  sight  of  her  own  riches,  has  nevertheless 
signally  failed  to  enrich  herself  by  this  attempted  robber}  of 
Israel.  The  pressing  of  this  claim  in  the  interest  of  the  Church 
has  done  more  damage  to  an  intelligent  understanding  of  the 
Scriptures  than  many  people  are  aware  of.  What  God  has 
joined  together  let  not  man  put  asunder,  and  God  will  not 
allow  such  violence  to  be  done  to  his  ancient  people. 

Let  us  honestly  and  intelligently  read  the  promises  of  God 
to  Israel,  and  we  must  be  convinced  that  the  Church  has  never, 
in  an  adequate  way,  become  the  legitimate  heir  of  them ;  and 
there  is  no  probability  that  she  ever  will.  Let  us  give  God 
the  credit  of  meaning  what  He  says,  and  we  shall  be  delivered 
from  the  spiritualizing  process  that  divests  words  of  their 
meaning.  Christ  came  not  "  to  destroy  the  law  and  the 
prophets,  but  to  fulfill  '' ;  and  we  may  trust  the  ability  of  God 
to  keep,  to  the  last  item,  the  covenant  He  has  made  with  His 
ancient  people.  Whatever  their  failure  may  be.  His  love  for 
them  abides,  and  it  is  part  of  His  eternal  purpose,  that  "  Israel 
shall  blossom  and  bud,  and  fill  the  face  of  the  world  with 
fruit."  They  are  a  people  with  whom  God  is  in  covenant, 
and  a  "  spiritual  Israel  "  cannot,  without  a  violation  of  the 
covenant,  displace  them.  They  arc  spoken  of  variously  as 
Hebrews,  Jews  and  Israelites ;  and  the  perfection  of  Scripture 
implies  a  distinction   to  be   observed   in   these   terms.     They 


7 : 1-8  Israel's   Iniiekitakce  1G7 

were  called  "  Hebrews "  by  the  surrounding  nations,  and, 
when  in  communication  with  them,  they  applied  that  same 
name  to  themselves.  The  name  "  Jew "  springs  from  the 
royal  tribe  of  Judah,  and  originally  referred  to  one  belonging 
to  that  tribe.  After  the  disruption,  this  name  applied  to  the 
separate  kingdom  of  Judah,  in  contradistinction  to  the  seced- 
ing ten  tribes  which  retained  the  name  of  Israel  or  Israelites. 
The  term  "  Israelite  "  is  derived  from  Israel,  a  name  given  to 
Jacob,  the  founder  of  the  twelve  tribes.  Jacob  himself  did  not 
answer  to  the  meaning  of  this  name  until  he  returned  from  the 
land  of  his  exile,  and  no  more  will  the  modern  Israelites 
answer  to  it  until  they  have  returned  from  the  place  of  their 
banishment.  Before  the  disruption  following  the  death  of 
Solomon  the  people  were  known  among  themselves  as  the 
twelve  tribes  of  Israel.  When  the  revolt  came,  Judah  and 
Benjamin  are  spoken  of  after  the  tribal  head  of  Judah  as 
Jezvs.  The  ten  tribes  in  the  separate  monarchy  of  the  north 
were  afterwards  alone  known  as  "  Israelites."  For  many 
centuries  before  Christ  the  distinction  between  the  Jeiv  and 
the  Israelite  was  maintained.  The  Israelites  are  never  spoken 
of  as  Jews,  for  this  would  bring  them  under  the  tribal  rod  of 
Judah.  The  right  of  a  Jew  to  the  title  of  Israel  antedated 
the  disruption,  and  was  based  on  the  common  origin  of  all 
the  tribes  in  Jacob. 

Before  Solomon  died,  and  because  of  the  evils  he  did,  the 
Lord  said,  'T  will  surely  rend  the  kingdom  from  thee,  and 
will  give  it  to  thy  servant.  Notwithstanding  in  thy  days  I 
will  not  do  it,  for  David  thy  father's  sake:  but  I  will  rend  it 
out  of  the  hand  of  thy  son.  Howbeit  I  will  not  rend  away  all 
the  kingdom ;  but  I  will  give  one  tribe  to  thy  son,  for  David  my 
servant's  sake,  and  for  Jerusalem's  sake  which  I  have  chosen  " 
(i  Kings  11:11-13).  It  is  quite  evident  from  these  words, 
that  "  the  kingdom  of  Israel  "  was  to  be  rent  azvay  from  Solo- 
mon's son,  to  whom  was  to  be  given,  in  addition  to  his  own 
tribe  of  Judah,  one  other  tribe,  which  answers  to  Benjamin. 

The  two  kingdoms  continued  side  by  side  without  recon- 


168  The  Unfolding   of   the   Ages  7:1-8 

ciliation  until  about  725  b.  c,  when  the  kingdom  of  Israel  was 
carried  away  into  the  Assyrian  captivity.  The  kingdom  of 
Judah  continued  for  more  than  130  years  after  and  was  then 
swept  away  into  the  Babylonian  captivity.  From  the  Assyrian 
captivity  the  Israelites  never  returned.  There  was  a  return  from 
the  Babylonian  captivity,  and  the  descendants  of  these  exiles 
constituted  the  Jeivish  nation  of  our  Lord's  day.  There  never 
was  any  national  return  of  Israel  to  their  land,  and  there  never 
will  be  until  the  hand  that  scattered  them  re-gathers  them. 
Israel,  as  distinct  from  Judah,  had  no  part  in  the  crucifixion 
of  Christ,  Individual  Israelites  were  there,  as  in  the  case  of 
Paul,  who  belonged  to  the  tribe  of  Benjamin,  the  tribe  loaned 
to  Judah  at  the  time  of  the  disruption.  The  only  one  of  the 
disciples  that  was  a  Jezv  was  Judas  Iscariot  the  traitor.  The 
tribe  of  Judah  (with  Benjamin  as  noted)  was  alone  concerned 
in  the  crucifixion  of  Jesus,  In  this  tribe  was  vested  the  title 
to  the  throne  of  David  as  King  over  all  Israel.  Jacob  in  his 
dying  prophecy  said :  "  The  sceptre  shall  not  depart  from 
Judah,  nor  a  lawgiver  from  between  his  feet,  until  Shiloh 
come ;  and  unto  him  shall  the  gathering  of  the  people  be." 
Christ  belonged  to  the  tribe  of  Judah,  and  the  title  to  David's 
throne,  both  through  Joseph  and  Mary,  became  legally  His. 
Dying,  He  took  the  title  away  zvith  Him.  He  holds  that  title 
yet,  and  shall  hold  it  until  His  coronation.  He  was  owned 
of  the  Magi  as  the  "  King  of  the  Jews  " ;  but  from  the  Jews 
themselves  He  obtained  no  recognition.  They  made  objection 
to  Pilate's  superscription  on  the  cross : 

"  JESUS  OF  NAZARETH  THE  KING  OF  THE  JEWS." 

The  chief  priests  said  to  Pilate :  **  Write  not,  The  King  of  the 
Jews;  but  that  he  said,  I  am  King  of  the  Jews.  Pilate  an- 
swered. What  I  have  written  I  have  written"  (John  19: 
19,  21-22). 

In  this  rejection  of  Him  by  Judah  we  have  the  full  signifi- 
cance of  John's  statement:  "He  came  unto  his  own,  and  his 


7 : 1-8  Israel's  Inheritance  169 

own  received  him  not."  Upon  Jtidah  alone  rests  the  responsi- 
bility of  the  rejection  of  the  Messiah.  With  this  rejection, 
Israel,  as  a  separate  nation,  had  nothing  to  do.  The  tribes  of 
Israel  were  lost;  but  Jesus  had  an  interest  in  them,  as  is  evi- 
dent in  His  words  to  the  woman  of  Canaan :  "  I  am  not  sent 
but  unto  the  lost  sheep  of  the  house  of  Israel."  Israel  was 
lost,  not  only  morally,  but  gone  from  the  scene  physically, 
and  scattered  abroad  among  the  nations.  Where  they  are, 
or  what  they  have  become,  cannot  be  determined  until  Christ, 
as  He  has  told  us  in  His  prophecy,  "  shall  send  his  angels 
with  a  great  sound  of  a  trumpet,  and  they  shall  gather  together 
his  elect  from  the  four  winds,  from  one  end  of  heaven  to  the 
other."  Gathered  they  must  be  for  the  redemption  of  promises 
made  to  them. 

It  is  interesting  to  notice  that,  immediately  after  speaking 
of  their  being  gathered  by  "  angel  hands,"  Jesus  says :  "  Now 
learn  a  parable  of  the  fig  tree ;  When  his  branch  is  yet  tender, 
and  putteth  forth  leaves,  ye  know  that  summer  is  nigh :  so 
likewise  ye,  when  ye  shall  see  all  these  things,  know  that  it  is 
near,  even  at  the  doors."  Why  does  He  call  our  attention  to 
the  fig  tree?  In  order  to  learn  a  parable  from  it.  It  is  the 
illustration  of  a  truth  of  deepest  import  to  the  nation  of  Israel. 
A  better  apprehension  of  this  will  be  obtained,  if  we  look  first 
at  some  verses  of  the  eightieth  Psalm  that  give  us  a  symbol  of 
Israel. 

The  Psalmist  says :  "  Thou  hast  brought  a  vine  out  of 
Egypt:  thou  hast  cast  out  the  heathen,  and  planted  it. 
Thou  preparedst  room  before  it,  and  didst  cause  it  to  take 
deep  root,  and  it  filled  the  land.  The  hills  were  covered  with 
the  shadow  of  it,  and  the  boughs  thereof  were  like  the  goodly 
cedars.  She  sent  out  her  boughs  unto  the  sea,  and  her 
branches  unto  the  river."  It  is  of  all  Israel  the  Psalmist  is 
speaking  and  not  of  the  divided  kingdom.  God  had  brought 
Israel  as  a  vine  out  of  Egypt.  He  had  driven  out  the  nations 
of  Canaan  and  turned  their  land  into  a  vineyard  for  this  vine. 
The  vine  rooted  itself  and  grew,  overshadowing  the  mountains 


170  The  Unfolding   of  the   Ages  7 : 1-8 

and  extending  from  the  river  to  the  sea.  Next  the  Psahnist 
speaks  of  the  desolation  of  the  vineyard :  "  Why  hast  thou 
then  broken  down  her  hedges,  so  that  all  they  which  pass  by 
the  way  do  pluck  her?  The  boar  out  of  the  wood  doth  waste 
it,  and  the  wild  beast  of  the  field  doth  devour  it.  Return,  we 
beseech  thee,  O  God  of  hosts :  look  down  from  heaven,  and 
behold,  and  visit  this  vine ;  and  the  vineyard  which  thy  right 
hand  hath  planted,  and  the  branch  that  thou  madest  strong  for 
thyself.  It  is  burned  with  fire,  it  is  cut  down:  they  perish  at 
the  rebuke  of  thy  countenance"  (Ps.  80:12-16).  Notwith- 
standing God's  care  and  labor  with  this  vine  He  could  get  no 
fruit  from  it.  The  prophet  says :  "  When  he  looked  for  his 
vine  to  bring  forth  grapes,  it  brought  forth  wild  grapes."  The 
failure  was  not  in  God,  but  in  them.  He  had  done  all  He 
could  for  the  vineyard,  but  in  vain.  Then  He  permitted  the 
hedges  to  be  broken  down,  and  the  vineyard  was  laid  waste. 
The  Assyrians  carried  Israel  into  captivity,  and  the  vineyard 
was  trodden  down  by  the  feet  of  the  Gentiles.  But  God  has 
not  failed  in  His  purposes.  He  started  a  fresh  work  in  their 
behalf,  which  Jesus  represents  by  another  parable:  "A  cer- 
tain man  had  a  fig  tree  planted  in  his  vineyard ;  and  he  came 
and  sought  fruit  thereon,  and  found  none.  Then  said  he  unto 
the  dresser  of  his  vineyard.  Behold,  these  three  years  I  come 
seeking  fruit  on  this  fig  tree,  and  find  none :  cut  it  down ; 
why  cumbereth  it  the  ground?  And  he  answering  said  unto 
him.  Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about  it, 
and  dung  it :  and  if  it  bear  fruit,  well :  and  if  not,  then  after 
that  thou  shall  cut  it  down"  (Luke  13:6-9).  This  "fig 
tree  "  planted  in  the  desolated  vineyard  was  a  symbol  of  the 
Jewish  nation  in  the  time  of  Christ.  Fruit  from  that  fig  tree 
He  sought  for  three  years  and  more,  and  found  none.  Then 
the  fig  tree  was  cursed.  Producing  His  credentials  as  the 
Messiah,  He  made  His  triumphal  entry  into  Jerusalem  where 
He  was  already  discrowned,  and  where  He  knew  the  multi- 
tude, which  was  now  shouting  "  Hosanna,"  would  soon  shout 
"  Crucify  him,"  and,  looking  about  Him  in  silent  contempla- 


7:1-8  Israel's   Inheritance  171 

tion,  He  left  the  city  for  Bethany.  "  And  on  the  morrow, 
when  they  were  come  from  Bethany,  he  was  hungry :  and 
seeing  a  fig  tree  afar  off  having  leaves,  he  came,  if  haply  he 
might  find  any  thing  thereon :  and  when  he  came  to  it,  he  found 
nothing  but  leaves ;  for  the  time  of  figs  was  not  yet.  And 
Jesus  answered  and  said  unto  it,  No  man  eat  fruit  of  thee 
hereafter  for  ever.  And  his  disciples  heard  it"  (Mark 
II :  12-14).  This  cursing  of  the  fig  tree  has  given  the  com- 
mentators no  little  trouble.  The  perplexity  is  found  in  the 
apparent  unreasonableness  of  looking  for  fruit  on  a  tree  at 
a  time  when  fruit  could  not  be  expected.  It  expressly  says, 
"  the  time  of  tigs  zvas  not  yet;  "  and  the  apparent  injustice  of 
the  sentence  pronounced  upon  it  has  been  made  the  ground 
of  a  grave  impeachment  of  the  Gospel,  as  well  as  of  our 
Saviour's  character. 

But  let  us  endeavor  to  get  at  the  full  and  true  application. 
Israel,  as  a  whole,  had  failed.  The  vineyard  in  which  they 
had  been  planted  had  been  laid  waste,  and  God  had  scattered 
the  nation  to  the  ends  of  the  earth.  A  remnant  of  Israel, 
represented  by  Judah  and  Benjamin,  came  back,  and,  accord- 
ing to  His  own  figure,  was  as  "  a  fig  tree  planted  in  the  vine- 
yard." The  peculiarity  of  a  fig  tree  is  the  fact  that  the  fruit 
comes  before  the  leaves,  and  consequently  if  the  tree  produced 
leaves,  it  should  also  have  had  figs.  The  whole  question  turns 
on  the  pretensions  of  the  tree.  Had  it  not  proclaimed  by  its 
foliage  the  presence  of  figs,  the  Saviour  never  should  have 
sought  fruit  from  it.  If  it  was  not  the  time  for  figs,  it  was — 
for  the  same  reason — }iot  the  time  for  leaves.  Jesus  came  to 
this  Jewish  remnant  of  Israel,  and  found  plenty  of  religious 
profession;  but  when  He  sought  for  the  fruit  that  should  be 
found  with  this  there  was  none. 

There  is  the  deepest  significance  in  the  expression :  "  The 
time  of  figs  was  not  yet."  Paul  says :  **  Hath  God  cast  away 
his  people?  God  forbid.  For  I  also  am  an  Israelite,  of  the 
seed  of  Abraham,  of  the  tribe  of  Benjamin.  God  hath  not 
cast  away  his  people  which  he  foreknew.     For  I  would  not, 


173  The   Unfolding   of   the   Ages  7:1-8 

brethren,  that  ye  should  be  ignorant  of  this  mystery,  lest  ye 
should  be  wise  in  your  own  conceits ;  that  blindness  in  part 
is  happened  to  Israel,  until  the  fulness  of  the  Gentiles  be  come 
in.  And  so  all  Israel  shall  be  saved:  as  it  is  written.  There 
shall  come  out  of  Sion  the  Deliverer,  and  shall  turn  away 
ungodliness  from  Jacob  "  (Rom.  ii  :  i,  2,  25,  26).  "  The  time 
for  figs  "  is  not  until  after  the  times  of  the  Gentiles  have  run 
out.  Israel  is  yet  to  be  revived,  and  Jesus  says :  "  Learn  a 
parable  of  the  Hg  tree;  When  his  branch  is  yet  tender,  and 
putteth  forth  leaves,  ye  know  that  summer  is  nigh"  (Matt. 
24:32).  What  is  the  meaning  of  the  modern  Zionist  move- 
ment, and  the  widespread  interest  in  the  return  of  the  Jews  to 
Palestine?  A  distinguished  Jewish  Rabbi  said  recently: 
"  There  is  no  Jewish  nation,  and  there  never  will  be.  The 
Zionists  that  make  so  much  noise  do  not  represent  Jewish 
sentiment.  There  is  no  general  movement  to  restore  Israel 
to  Palestine.  We  preach  to-day  not  Jewish  nationality,  but 
universal  Judaism,  humanitarianism,  the  unity  of  God  and 
man.  Washington  is  to  us  a  second  Moses.  When  he  freed 
America  from  tyranny  he  created  a  haven  of  refuge  for  all  the 
oppressed,  including  the  Jews.  Why  do  we  need  Palestine? 
We  have  America.    That  is  enough." 

This  unbelieving  surrender  of  the  promises  only  shows  how 
completely  Israel  has  given  up  her  God.  But  the  God  of 
Israel  abides,  and  He  will  yet  come  forth  and  recover  the 
glory  due  Him.  Back  the  Israelites  shall  go,  whether  they 
know  it  or  not,  and  God  will  vindicate  His  faithfulness  and 
glory.  The  fig  tree,  though  barren,  still  abides.  His  branch 
shall  yet  become  tender,  and  put  forth  leaves,  and  we  shall 
know  that  summer  is  nigh.  "  Shaken  by  a  mighty  wind," 
this  fig  tree  shall  cast  all  "  untimely  figs  " ;  and  then  shall 
follow  the  vintage  of  God.  Not  a  harvest  of  figs;  but  fruit 
from  the  original  vine.  The  shaking  of  the  fig  tree  shall 
produce  exercise  of  heart  that  shall  bring  Jesus  and  Nathan- 
ael  face  to  face. 

The  light  shall  shine  first  in  Galilee,  according  to  Isaiah 


7:1-8  Israel's  Inheritance  173 

(9:1),  and  intimation  is  given  of  this  by  the  angel  at  the 
sepulcher  when  he  said  to  the  women,  "  Ye  seek  Jesus  of 
Nazareth,  which  was  crucified:  he  is  risen;  he  is  not  here: 
behold  the  place  where  they  laid  him.  But  go  your  way,  tell 
his  disciples  and  Peter  that  he  goeth  before  you  into  Galilee: 
there  shall  ye  see  him,  as  he  said  unto  you  "  (Mark  16:  6-7), 
In  Galilee  Jesus  began  His  miracles,  and  manifested  forth  His 
glory.    In  Galilee  He  will  manifest  His  glory  again. 

After  he  ascended  from  the  Mount  of  Olives :  "  And  while 
they  looked  steadfastly  toward  heaven  as  he  went  up,  behold, 
two  men  stood  by  them  in  white  apparel ;  which  also  said,  Ye 
men  of  Galilee,  why  stand  ye  gazing  up  into  heaven  ?  this  same 
Jesus,  which  is  taken  up  from  you  into  heaven,  shall  so  come 
in  like  manner  as  ye  have  seen  him  go  into  heaven  "  (Acts 
I :  lo-ii).  Nathanael  was  of  Cana,  the  scene  of  Christ's  first 
miracle,  and  when  Jesus  would  go  forth  into  Galilee  He  findeth 
Philip,  and  "  Philip  findeth  Nathanael,  and  saith  unto  him. 
We  have  found  him,  of  whom  Moses  in  the  law,  and  the  proph- 
ets, did  write,  Jesus  of  Nazareth,  the  Son  of  Joseph.  And 
Nathanael  said  unto  him.  Can  there  any  good  thing  come  out 
of  Nazareth?  Philip  said  unto  him.  Come  and  see.  Jesus  saw 
Nathanael  coming  to  him,  and  saith  unto  him,  Behold  an  Israel- 
ite indeed,  in  whom  is  no  guile !  Nathanael  saith  unto  him. 
Whence  knowest  thou  me  ?  Jesus  answered  and  said  unto  him, 
Before  that  Philip  called  thee,  when  thou  wast  under  the  fig 
tree,  I  saw  thee.  Nathanael  answered  and  saith  unto  him. 
Rabbi,  thou  art  the  Son  of  God;  thou  art  the  King  of  Israel. 
Jesus  answered  and  said  unto  him.  Because  I  said  unto  thee,  I 
saw  thee  under  the  fig  tree,  believest  thou?  thou  shalt  see 
greater  things  than  these.  And  he  saith  unto  him.  Verily, 
verily,  I  say  unto  you,  Hereafter  ye  shall  see  heaven  open,  and 
the  angels  of  God  ascending  and  descending  upon  the  Son  of 
man"  (John  1:45-51). 

Jesus,  being  the  Son  of  Mary  actually,  and  the  Son  of  Joseph 
legally,  inherited  the  indisputable  title  to  David's  throne, 
which,  descending  in  these  two  lines  from  David's  sons,  Na- 


174  The  Unfolding  of  the  Ages  7 : 1-8 

than  and  Solomon,  thus  exclusively  centered  in  Him.  This 
all-important  fact  would  be  well  known  to  Nathanael ;  and 
Nathanael  is  a  type  of  the  unbelief  of  Israel  which  shall  pre- 
vail at  the  time  of  Israel's  restoration.  Illustrating  that  unbe- 
lief, he  says,  "  Can  any  good  thing  come  out  of  Nazareth  ?  " 
Philip  says,  "  Come  and  see ;  "  and  while  he  is  yet  coming,  the 
Lord  says,  "  Behold  an  Israelite  indeed,  in  whom  is  no  guile !  " 
It  should  be  noted  that  Jesus  speaks  of  him  as  an  Israelite; 
not  as  a  Jew.  Nathanael  says,  "  Whence  knowest  thou  me?" 
and  Jesus  answers,  "  Before  that  Philip  called  thee,  when  thou 
wast  under  the  fig  tree,  I  saw  thee."  Under  the  fig  tree! 
How  this  points  on  to  the  coming  day  when  the  fig  tree  shall 
again  put  forth  leaves !  Nathanael  was  having  exercise  of 
heart  toward  God.  He  was  longing  for  the  time  when  Messiah 
should  appear  and  again  establish  Israel  as  a  nation.  The 
words  of  Jesus  search  him  out,  and  he  says,  "  Rabbi,  thou  art 
the  Son  of  God ;  thou  art  the  King  of  Israel."  Why  does  he 
call  Him  the  King  of  Israel? 

In  the  bitter  trouble  of  coming  days ;  under  the  pressure  of 
a  famine  such  as  the  world  has  never  seen ;  the  dispersed  of 
Israel  shall  be  driven  by  their  necessities  to  Christ ;  and  He, 
searching  them  through  and  through,  shall  be  owned  by  them, 
as  the  "  Son  of  God,  and  the  King  of  Israel."  They  shall  see 
"  heaven  open,  and  the  angels  of  God  ascending  and  descend- 
ing upon  the  Son  of  man."  Jacob,  after  his  long  exile,  shall 
be  again  at  Bethel. 

In  Jacob's  life  there  is  pictured  the  history  of  his 
twelve  sons.  Jacob  cannot  be  Israel,  until  after  his  wander- 
ings are  over,  and  he  is  back  to  Bethel,  the  house  of  God.  He 
had  named  the  place  Bethel  when  he  first  slept  under  the  stars, 
and  dreamed  of  the  angels  ascending  and  descending  upon  the 
ladder.  He  has  that  vision  when  he  is  about  to  leaTe  the  land. 
During  the  twenty  years  of  his  exile  he  gets  no  other.  When 
Joseph  is  born,  Jacob  turns  his  face  home ;  and  when  he  gets 
finally  back  to  Bethel,  he  names  it  again  "  El  Bethel,"  The 
God  of  the  House  of  God.     God  must  be  absolutely  sovereign. 


7 : 1-8  Israel's  Inheritance  175 

and  Jacob  must  own  this  before  he  can  be  Israel.  When  he 
does  own  it,  God  says  to  him :  "  I  am  God  Almighty :  be  fruit- 
ful and  multiply;  a  nation  and  a  company  of  nations  shall  be 
of  thee,  and  kings  shall  come  out  of  thy  loins ;  and  the  land 
which  I  gave  Abraham  and  Isaac,  to  thee  I  will  give  it,  and 
to  thy  seed  after  thee  will  I  give  the  land.  And  God  went  up 
from  him  in  the  place  where  he  talked  with  him.  And  Jacob 
set  up  a  pillar  in  the  place  where  he  talked  with  him,  even  a 
pillar  of  stone :  and  he  poured  a  drink  offering  thereon, 
and  he  poured  oil  thereon.  And  Jacob  called  the  name 
of  the  place  where  God  spake  with  him.  Bethel "  (Gen. 
35:11-15).  He  names  it  simply  Bethel,  as  if  he  had  never 
done  so  before.  And  he  never  had,  intelligently.  The  next 
verse  tells  us  of  the  birth  of  Benjamin.  He  is  born  at  Eph- 
rath,  which  word  means  fruitful.  With  the  birth  of  Ben- 
jamin Jacob's  history  starts  afresh  at  Hebron  where  he  speaks 
to  us  in  a  different  character  as  the  father  of  Joseph. 

When  Israel,  now  cast  out  of  her  inheritance,  shall  be 
brought  back  from  banishment,  and  own,  with  Nathanael's 
faith,  that  Christ  is  the  "  Son  of  God;  the  King  of  Israel"; 
they  shall  have  restored  to  them  the  Bethel  they  have  so  long 
lost.  Benjamin  shall  then  be  born  for  them.  Christ  shall  act 
in  power.  He  shall  bring  the  whole  nation  under  blessing. 
They  shall  see  "  heaven  open,  and  the  angels  of  God  ascending 
and  descending  upon  the  Son  of  man." 

"  In  that  day  sing  ye  unto  her,  A  vineyard  of  red  wine.  I 
the  Lord  do  keep  it ;  I  will  water  it  every  moment :  lest  any  hurt 
it,  I  will  keep  it  night  and  day.  Fury  is  not  in  me :  who  would 
set  the  briers  and  thorns  against  me  in  battle?  I  would  go 
through  them,  I  would  burn  them  together.  Or  let  him  take 
hold  of  my  strength,  that  he  may  make  peace  with  me ;  and  he 
shall  make  peace  with  me.  He  shall  cause  them  that  come  of 
Jacob  to  take  root:  Israel  shall  blossom  and  bud,  and  fill  the 
face  of  the  world  with  fruit  "  (Is.  27:  1-6). 

The  vineyard  is  restored ! 

We  return  now  to  our  chapter  in  Revelation  and  see  the 


17G  The  Unfolding  of  the  Ages  7 : 1-8 

beginning  of  Israel's  national  restoration.  God  acts  for  them 
in  sovereign  grace  before  the  great  tribulation  begins. 

Four  angels  are  seen  standing  upon  the  four  corners  of  the 
earth,  holding  the  four  winds  of  the  earth,  that  no  wind  should 
blow  upon  the  earth,  nor  upon  the  sea,  nor  upon  any  tree. 

To  the  four  corners  of  the  earth  Israel  has  gone  in  her  dis- 
persion, and  to  the  four  corners  of  the  earth  the  four  angels 
go  to  restrain  the  desolating  winds  of  judgment  until  Christ 
shall  gather  His  elect.  John  says :  "I  saw  another  angel 
ascending  from  the  sun-rising,  having  the  seal  of  the  living 
God ;  and  he  cried  with  a  loud  voice  to  the  four  angels  to  whom 
it  had  been  given  to  hurt  the  earth  and  the  sea,  saying,  Hurt 
not  the  earth  nor  the  sea,  nor  the  trees,  until  we  shall  have 
sealed  the  servants  of  our  God  upon  their  foreheads."  This 
proclamation  is  followed  by  the  announcement  of  the  definite 
sealing  of  the  twelve  thousand  from  each  of  the  twelve  tribes 
except  Dan.  These  sealed  ones,  if  language  means  anything, 
are  literal  Israelites.  They  are  distinguished  from  that  com- 
pany of  Gentiles  which  with  them  is  to  be  carried  through  the 
great  tribulation. 

jMalachi  speaks  of  the  judgments  that  shall  precede  the 
advent  of  the  Messiah,  The  prophet  is  speaking  of  the  second 
advent,  and  not  the  first.  Nothing  but  a  violent  perversion  of 
language  can  make  his  prophecy  apply  literally  to  the  first  com- 
ing of  Christ.  It  remains  for  future  fulfillment.  The  Lord, 
preceded  by  His  forerunner,  "  shall  suddenly  come  to  his 
temple  " ;  he  will  purify  the  sons  of  Levi  from  iniquity,  execute 
judgment  upon  the  ungodly,  vindicate  the  faithfulness  of  God 
to  His  promises,  and  bring  in  everlasting  blessing. 

The  word  "  Malachi  "  means  "  an  angel,"  and,  at  the  end  of 
his  prophecy,  he  says :  "  Unto  you  that  fear  my  name  shall  the 
Sun  of  righteousness  arise  with  healing  in  his  wings"  (Mal. 
4:2).  The  burden  of  Malachi's  message,  according  to  the  first 
verse,  is  to  Israel.  The  rising  of  the  "  Sun  of  righteousness  " 
can  alone  banish  the  darkness  that  has  overtaken  Israel.  It  is 
significant  to  notice  that  the  angel,  who  has  the  seal  of  the  liv- 


7:1-8  Israel's  Inheritance  177 

ing  God,  ascends  from  the  sun-rising.  He  seals  upon  the  "  fore- 
heads "  those  who,  by  virtue  of  the  seal,  are  marked  out  as 
belonging  to  God  and  sheltered  from  the  judgment  about  to 
overtake  the  world.  We  cannot  think  of  an  indiscriminate  seal- 
ing of  the  twelve  thousand  from  each  tribe.  There  must  be  a 
something  to  indicate  the  ones  upon  whom  the  seal  is  to  be  put. 
Christ  speaks  of  them  as  "  his  elect."  Election  doubtless  is  of 
sovereign  grace ;  but  the  fact  that  the  angel  seals  upon  the  fore- 
head suggests  that  the  faces  are  turned  to  Him ;  that  is,  toward 
the  sun-rising.  The  grace  of  God  is  bestowed  on  them  that 
have  faith  in  Him.  The  hlood  in  Egypt  was  the  sign  indicating 
the  house  to  be  passed  over  by  the  avenging  angel.  The  faces 
turned  toward  the  sun-rising  would  mark  out  those  to  whom 
the  angel  with  the  seal  was  sent.  Aaron  bore  the  name  of 
Jehovah  upon  his  frontlet;  but  the  names  of  the  children  of 
Israel  were  upon  his  breastplate. 

"  Deep  in  the  heart  lies  the  secret  of  faith."  The  faces  turned 
toward  the  east  would  testify  to,  and  be  a  confession  of,  the 
faith  in  the  heart.  An  Israelite  indeed  is  one,  as  Jesus  says  of 
Nathanael,  "  in  whom  is  no  guile."  He  is  one  who  through  all 
reverses,  and  under  every  trial,  believes  in  God  and  His  ability 
to  keep  all  His  promises,  and  looks  trustfully  forward  to  the 
accomplishment  of  all  His  purposes.  He  is  one  who  fears 
the  name  of  Jehovah,  and  with  longing  expectation  looks  for 
the  manifestation  of  Jehovah's  power  and  glory.  Upon  him 
"  the  Sun  of  righteousness  shall  arise  with  healing  in  his  wings." 
Faith  will  turn  the  face  toward  the  place  of  expected  deliver- 
ance, and  the  angel  of  the  sun-rise  will  show  how  Nathanael 
answers  to  his  name — the  gift  of  God.  This  company  of  the 
sealed  shall  be  God's  gift  to  His  Son.  Grace  will  respond  to 
the  faith  that  looks  to  Him  for  blessing. 

Israel,  scattered  to  the  four  corners  of  the  earth,  may  be 
regarded  as  "  the  lost  tribes,"  but  they  are  not  lost  to  Hint  who 
came  to  seek  and  tind  them.  In  one  of  His  parables  Jesus  says  : 
"  The  kingdom  of  heaven  is  like  unto  treasure  hid  in  the  field, 
which  a  man  having  found,  hath  hid,  and  for  joy  thereof  goeth 


178  The  Unfolding  of  the  Ages  7:1-8 

and  selleth  all  that  he  hath,  and  biiyeth  that  field"  (IMatt. 
13 :  44.  Gr.).  It  is  indeed  difficult,  though  some  seem  to  find  it 
easy,  to  make  anything  other  than  Israel  out  of  this  treasure 
which  was  found  and  "  hid  in  the  field."  Long  ago  God  prom- 
ised Israel  that  if  they  would  keep  His  covenant,  they  should 
be  a  peculiar  treasure  unto  Him  above  all  people,  and  the 
Psalmist  bears  witness  to  the  same  truth  when  he  says : 
"  The  Lord  hath  chosen  Jacob  unto  himself,  and  Israel  for  his 
peculiar  treasure"  (Ps.  135:4).  When  Christ  came  to  the 
world,  this  treasure  was  in  it ;  and  the  glorious  Seeker,  having 
found  it,  "hid  it":  then,  with  His  own  precious  blood.  He 
purchased  the  field  where  He  shall  yet  make  a  display  of  the 
glory  of  His  grace  in  the  unearthing  of  the  treasure.  An  elect 
number  from  these  tribes  of  Israel  insures  this  display  of 
glory. 

It  is  to  be  noticed  that  none  are  sealed  from  the  tribes  of  Dan 
and  Ephraim.  In  the  original  enumeration  of  the  tribes,  Joseph 
gets  "  the  double  portion,"  and  is  represented  by  his  two  sons, 
Ephraim  and  Manasseh.  This  makes  thirteen,  but  Levi  is  not 
counted,  for  his  portion  was  among  the  other  tribes.  Omitting 
Joseph  and  Levi,  and  adding  Ephraim  and  Manasseh,  the 
number  of  the  tribes  remained  twelve.  In  the  list  of  the  sealed 
ones  appear  the  names  of  Joseph  and  Levi :  Ephraim  is  omitted, 
and  Dan  is  supplanted  by  Manasseh.  If  we  knew  more  about 
Israel's  wanderings,  and  their  future  position  among  the  nations 
when  the  Lord  comes  to  claim  them,  this  "  promiscuous 
enumeration,"  instead  of  "  obliterating  every  semblance  of  a 
legal  prerogative,"  might  reveal  a  most  surprising  conformity 
to  the  many  Old  Testament  prophecies  concerning  them.  That 
Dan  should  be  omitted  on  the  supposed  ground  that  antichrist 
springs  from  his  tribe,  would  be  as  objectionable  as  giving 
Judah  a  place  after  the  rejection  of  Christ.  Jacob's  prophecy, 
however  enigmatic,  says  plainly  that  "  Dan  shall  judge  his  peo- 
ple as  one  of  the  tribes  of  Israel."  When  the  tribes  are  restored 
to  the  land,  Dan  shall  be  among  them.  In  the  final  distribu- 
tion of  the  land  foretold  by  Ezckicl,  Dan  is  first  in  the  enumera- 


7:1-8  Israel's  Inheritance  179 

tion  of  the  tribes,  and  Ephraim  also  is  given  a  portion.  On  the 
gates  of  the  city  are  written  the  names  of  the  tribal  heads  of  the 
original  twelve.  Joseph  and  Levi  take  the  place  of  Ephraim  and 
Manasseh.  What  we  have  here  is  an  especial  election  of  grace 
for  preservation  through  the  great  tribulation.  Dan's  connec- 
tion in  Jacob's  prophecy  with  the  serpent  may  be  more  than  an 
intimation  that  his  heart  is  thoroughly  estranged  from  God. 
His  face  is  not  turned  toward  "  the  sun-rise  "  in  expectant  hope 
of  help  from  that  quarter. 

It  is  interesting  to  notice  that  in  the  liturgy  of  the  church 
of  England,  on  the  Sunday  before  Advent,  the  clergy  are 
enjoined  to  read  these  words:  "Behold,  the  days  come,  saith 
the  Lord,  that  I  will  raise  unto  David  a  righteous  Branch,  and 
a  King  shall  reign  and  prosper,  and  shall  execute  judgment 
and  justice  in  the  earth.  In  his  days  Judah  shall  be  saved,  and 
Israel  shall  dwell  safely :  and  this  is  his  name  whereby  he  shall 
be  called,  the  lord  our  righteousness.  Therefore,  behold, 
the  days  come,  saith  the  Lord,  that  they  shall  no  more  say, 
The  Lord  liveth,  which  brought  up  the  children  of  Israel 
out  of  the  land  of  Egypt;  but.  The  Lord  liveth,  which 
brought  up  and  which  led  the  seed  of  the  house  of  Israel  out 
of  the  north  country,  and  from  all  countries  whither  I  had 
driven  them ;  and  they  shall  dwell  in  their  own  land  "  (  Jer, 
23:5-8).  This  is  literal  Scripture,  written  long  after  Israel 
was  banished  from  the  land ;  and  the  English  church,  as  wide  as 
the  English  tongue  by  an  overruling  providence,  must  listen 
to  this  plain  promise  of  the  restoration  of  all  Israel  on  the  Sun- 
day next  before  Advent.  To  hold  to  this,  whatever  it  involves, 
is  to  be  loyal  to  the  unambiguous  language  of  Scripture. 

The  belief  in  a  literal  Israel,  to  be  owned  and  blessed  of 
God  in  the  latter  days,  would  deliver  us  from  the  mental  con- 
fusion that  is  involved  in  the  unscriptural  thought  of  the 
Church  being  a  "  spiritual  Israel,"  and  heir  to  promises  that 
are  expressed  in  terms  that  by  no  possibility  could  apply  to  her. 
No  wonder  the  Bible  is  misunderstood  when  such  a  perspicu- 
ous prophecy  as  we  have  just  read  is  "  spiritualized  "  away. 


180  The  Uxfoldixg   of  the  Ages  7 : 1-8 

Only  let  it  speak  to  us,  as  we  let  other  books,  and  our  hearts 
will  awaken,  and  respond  to  the  glorious  truths  it  reveals. 

Israel  and  the  Church  are  not  one;  and  Scripture  language 
cannot  be  forced  into  any  acknowledgment  of  their  identity. 
They  are  distinct  in  the  plan  and  purpose  of  God.  The  Church 
seems  to  have  lost  all  consciousness  of  her  heavenly  blessing, 
and  this  claiming  by  her  of  the  earthly  blessings  promised  to 
Israel  has  wrought  on  all  hands  confusion  of  thought  from 
which  there  would  seem  to  be  no  possibility  of  escape.  In 
fact  there  is  no  escape,  except  by  an  honest  return  to,  and 
sincere  belief  in,  the  unambiguous  language  of  God's  Word. 

In  this  sealed  company  from  the  twelve  tribes  Israel  is, 
whatever  may  be  said  to  the  contrary,  plainly  and  literally  be- 
fore us.  To  assert  that  Israel  is  not  intended  is  to  make  lan- 
guage mean  anything  man  may  choose  to  make  it.  In  the 
national  rejection  of  Israel  the  purposes  of  God  have  not  been 
defeated.  He  is  competent  to  perform  that  to  which  He  has 
pledged  Himself.  The  setting  aside  of  Israel  makes  room  for 
the  Church,  and  at  the  same  time  develops  a  purpose  of  which 
the  Old  Testament  says  nothing.  Israel  is  not  gone  from  the 
earth,  but  preserved  in  it  for  future  blessing.  To  this  fact  all 
the  prophets  testify,  and  any  other  interpretation  of  their  writ- 
ings makes  them  utterly  unintelligible.  The  Son  of  God  has 
been  banished  from  this  world ;  but  back  to  the  world  He  is 
coming  and  coming  to  reign  over  it.  Israel  also  is  coming 
back  to  the  land,  to  be  established  there  under  the  glorious  rule 
of  the  Messiah.  These  sealed  ones  of  our  chapter  pass  through 
this  time  of  tribulation  that  precedes  His  coming  and  then 
they  greet  Him  with  the  glad  cry :  "  Hosanna  to  the  Son  of 
David :  Blessed  is  he  that  cometh  in  the  name  of  the  Lord ; 
Hosanna  in  the  highest."  This  glad  cry  shall  be  to  all  the  world 
the  soul-inspiring  witness  of  God's  immutable  faithfulness. 
Hosanna  in  the  highest! 


XV 

earth's  judgment-salvation 

After  these  things  I  saw,  and  lo,  a  great  multitude,  which  no  man 
could  number,  out  of  every  nation  and  tribe  and  people  and  tongue, 
standing  before  the  throne  and  before  the  Lamb,  clothed  with  white 
robes,  and  palm  branches  in  their  hands.  And  they  cry  with  a  loud 
voice  saying.  Salvation  to  our  God  who  sitteth  upon  the  throne,  and 
to  the  Lamb.  And  all  the  angels  stood  round  the  throne  and  the 
elders  and  the  four  living  beings,  and  fell  before  the  throne  upon 
their  faces  and  worshiped  God,  saying,  Amen ;  blessing,  and  glory, 
and  wisdom,  and  thanksgiving,  and  honor,  and  power,  and  strength, 
unto  our  God,  to  the  ages  of  ages.  Amen.  And  one  of  the  elders 
answered  saying  unto  me,  These  who  are  clothed  in  white  robes,  who 
are  they?  And  whence  came  they?  And  I  said  unto  him.  My  lord, 
Thou  knowest.  And  he  said  unto  me,  These  are  they  that  come  out 
of  the  great  tribulation,  and  have  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb.  Therefore  are  they  before  the  throne 
of  God,  and  serve  him  day  and  night  in  his  temple ;  and  he  that 
sitteth  upon  the  throne  shall  tabernacle  over  them.  They  shall  hunger 
no  more,  nor  thirst  any  more ;  neither  shall  the  sun  in  any  wise  fall 
upon  them  nor  any  burning  heat;  because  the  Lamb  which  is  in  the 
midst  of  the  throne  shall  tend  them,  and  shall  lead  them  to  fountains 
of  waters  of  life,  and  God  shall  wipe  away  every  tear  from  their 
eyes. —  (Chapter  7 :  9-17.) 

IN  contrast  with  the  sealed  of  Israel  this  vision  brings  be- 
fore us  another  company  that  is  viewed  as  having  passed 
through  "  the  great  tribulation."  The  interpreters  that 
object  to  the  restoration  of  a  literal  Israel  are  here  as  else- 
where in  hopeless  confusion.  They  not  only  differ  among 
themselves,  but  they  refuse  the  decisive  voice  that  says :  "  These 
are  they  that  come  out  of  the  great  tribulation,  and  have  washed 
their  robes  and  made  them  white  in  the  blood  of  the  Lamb." 

This  defines  them  in  a  way  so  positive  as  to  preclude,  one 
should  think,  any  possibility  of  mistake.    This  mistake  is  never- 

181 


182  The  Unfolding  of  the   Ages  7:9-17 

theless  made  by  all  interpreters  that  have  lost  sight  of  God's 
purpose  of  restoration  for  the  earth.  It  may  seem  like  assump- 
tion to  part  company  with  so  many  trusted  commentators,  but 
how  can  we  go  on  with  them  while  they  only  add  confusion 
to  confusion,  and  darken  their  own  counsels  by  conflicting 
tongues?  They  tell  us  that  this  company  is  composed  of  "  in- 
dividuals of  all  ages, — ante-  as  well  as  post-diluvian,  and  consti- 
tutes the  whole  body  of  the  redeemed."  They  tell  us  that  the 
elders  upon  the  thrones  are  the  "  glorified  Church  " ;  then,  that 
the  one  hundred  and  forty-four  thousand  sealed  of  Israel  con- 
stitute the  "  glorified  Church  " ;  and  now,  that  this  company 
that  comes  out  of  great  tribulation  is  again  the  "  glorified 
Church,"  The  one  vision  before  their  eyes  is,  ever  and  always, 
the  Church.  But  God's  Word  is  broader  and  deeper  than  any 
such  measure  of  man's  mind.  This  Word  is  not  exhausted 
when  the  Church  comes  into  view.  The  great  center,  around 
which  all  else  revolves,  is  not  the  Church,  but  The  Son  of 
God.  "  All  things  were  created  by  hhn,  and  for  him :  and  he 
is  before  all  things,  and  by  him  all  things  consist"  (Col. 
1 :  16-17).  The  eternal  purposes  evolve  ever  in  connection 
with  Him.  In  their  different  spheres,  principalities  and  powers, 
the  restoration  of  the  earth,  Israel,  and  the  Church,  pay  tribute 
to  His  glory.  This  multitude  that  comes  out  of  the  great  trib- 
ulation cannot  be  the  Church ;  for  the  Church  is  enthroned  in 
heaven  before  the  tribulation  begins.  Nor  can  this  multitude, 
by  any  possibility,  be  contracted  into  the  definite  number  of 
the  sealed,  spoken  of  in  the  first  vision.  The  elder  tells  us  that 
they  come  out  of  "  great  tribulation  " — the  text  is  literally 
"  the  tribulation,  the  great  one." 

Speaking  of  the  great  Roman  oppression  of  his  people  in 
the  last  days,  Daniel  says:  "And  at  that  time  shall  Michael 
stand  up,  the  great  prince  which  standeth  for  the  children 
of  thy  people:  and  there  shall  be  a  time  of  trouble,  such  as 
never  was  since  there  was  a  nation  even  to  that  same  time: 
and  at  that  time  thy  people  shall  be  delivered,  every  one  that 
shall  be  found  written  in  the  book  "  (D.\n.  12:  i). 


7 : 9-17  Earth's  Judgment-Salvation  183 

To  this  tribulation  our  Lord  undoubtedly  refers  when  He 
says :  "  Then  shall  be  great  tribulation,  such  as  was  not  since 
the  beginning  of  the  world  to  this  time,  no,  nor  ever  shall 
be"  (Matt.  24:21).  This  time  of  trouble  is  still  future,  and 
cannot  be  conceived  of  as  extending  through  these  Christian 
generations,  for  Jesus  says :  "  Except  those  days  should  be 
shortened,  there  should  no  flesh  be  saved:  but  for  the  elect's 
sake  those  days  shall  be  shortened"  (Matt.  24:22). 

They  that  claim  this  tribulation  to  be  past  can  find  a  refu- 
tation of  their  theory  in  the  further  words  of  Jesus :  "  Imme- 
diately after  the  tribulation  of  those  days  shall  the  sun  be 
darkened,  and  the  moon  shall  not  give  her  light,  and  the  stars 
shall  fall  from  heaven,  and  the  powers  of  the  heavens  shall 
be  shaken :  and  then  shall  appear  the  sign  of  the  Son  of  man 
in  heaven:  and  then  shall  all  the  tribes  of  the  earth  mourn, 
and  they  shall  see  the  Son  of  man  coming  in  the  clouds  of 
heaven  with  power  and  great  glory.  And  he  shall  send  his 
angels  with  a  great  sound  of  a  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one  end  of  heaven 
to  the  other"  (Matt.  24:29-31). 

Revelation  is  in  full  harmony  with  this.  The  angels  stand 
at  the  four  corners  of  the  earth,  restraining  the  winds  until 
the  elect  of  Christ  are  gathered.  Then  the  tribulation,  the 
great  one,  mentioned  in  the  book  of  Daniel  and  referred  to  by 
our  Lord,  follows,  and  this  innumerable  company  is  spoken 
of  as  having  passed  through  it.  It  is  mainly  composed  of 
Gentiles,  for  it  is  "  out  of  every  nation  and  tribe  and  people 
and  tongue."  The  great  tribulation  is  not  merely  Jacob's 
trouble.  The  famine  smites  Egypt  before  it  reaches  Canaan. 
The  time  has  come  for  the  execution  of  divine  judgment 
upon  the  whole  world.  To  the  four  corners  of  the  earth  that 
judgment  shall  roll  and  purge  the  world  of  its  iniquity. 

There  is  nothing  grander  in  the  literature  of  the  world  than 
the  inspired  predictions  of  that  coming  judgment.  "  Behold, 
the  day  of  the  Lord  cometh,  and  thy  spoil  shall  be  divided  in 
the  midst  of  thee.    For  I  will  gather  all  nations  against  Jeru- 


184  The  Unfoldixg  of  the  Ages  7:9-17 

salem  to  battle;  and  the  city  shall  be  taken,  and  the  houses 
rifled,  and  the  women  ravished;  and  half  of  the  city  shall  go 
forth  into  captivity,  and  the  residue  of  the  people  shall  not  be 
cut  off  from  the  city.  Then  shall  the  Lord  go  forth,  and  fight 
against  those  nations,  as  when  he  fought  in  the  day  of  bat- 
tle "  (Zech.  14:  1-3). 

Another  prophet  says :  "  And  it  shall  come  to  pass  in  the 
last  days,  that  the  mountain  of  the  Lord's  house  shall  be  estab- 
lished in  the  top  of  the  mountains,  and  shall  be  exalted  above 
the  hills ;  and  all  nations  shall  flow  unto  it.  And  many  people 
shall  go  and  say,  Come  ye,  and  let  us  go  up  to  the  mountain 
of  the  Lord,  to  the  house  of  the  God  of  Jacob;  and  he  will 
teach  us  of  his  ways,  and  we  will  walk  in  his  paths :  for  out  of 
Zion  shall  go  forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem.  And  he  shall  judge  among  the  nations,  and  shall 
rebuke  many  people:  and  they  shall  beat  their  swords  into 
plowshares  and  their  spears  into  pruninghooks :  nation  shall 
not  lift  up  sword  against  nation,  neither  shall  they  learn  war 
any  more.  O  house  of  Jacob,  come  ye,  and  let  us  walk  in 
the  light  of  the  Lord"  (Is.  2:2-5). 

Still  another  says :  "  Behold,  in  those  days,  and  in  that  time, 
when  I  shall  bring  again  the  captivity  of  Judah  and  Jerusalem, 
I  will  also  gather  all  nations,  and  will  bring  them  down  into 
the  valley  of  Jehoshaphat,  and  will  plead  with  them  there  for 
my  people  and  for  my  heritage  Israel,  whom  they  have  scat- 
tered among  the  nations,  and  parted  my  land  "  (Joel  3:  1-2). 

Prophecy  after  prophecy  of  like  tenor  testifies  to  this  coming 
day  when  the  judgments  of  God  shall  be  poured  out  upon  this 
apostate  earth.  The  utter  ruin  of  man,  and  the  judgment  that 
shall  overtake  the  earth,  is  the  theme  also  of  many  of  the 
Psalms. 

In  the  ninety-fourth  Psalm  we  have  the  judgment-salvation 
of  the  earth.  There  is  an  appeal  to  the  God  of  vengeance  to 
shine  forth.  It  shall  indeed  be  the  shining  forth  of  the  light- 
ning flash  ;  but  God  shall  be  revealed  in  it ;  for  He  is  Light.  The 
cry  goes  up  for  the  Judge  of  the  earth  to  render  up  a  recom- 


7 : 9-17  Earth's  Judgment-Salvation  185 

pense  unto  the  proud.  It  is  the  pride  of  man  that  makes 
necessary  his  abasement. 

"  The  day  of  the  Lord  of  hosts  shall  be  upon  every  one  that  is 
proud  and  lofty,  and  upon  every  one  that  is  lifted  up ;  and  he 
shall  be  brought  low :  and  upon  all  the  cedars  of  Lebanon,  that 
are  high  and  lifted  up,  and  upon  all  the  oaks  of  Bashan,  and 
upon  all  the  high  mountains,  and  upon  all  the  hills  that  are 
lifted  up,  and  upon  every  high  tower,  and  upon  every  fenced 
wall,  and  the  loftiness  of  man  shall  be  bowed  down,  and  the 
haughtiness  of  men  shall  be  made  low :  and  the  Lord  alone  shall 
be  exalted  in  that  day  "  (Is.  2:  12-15,  i/)- 

This  great  tribulation,  then,  that  is  yet  future,  is  not  merely 
for  the  restoration  of  Israel,  but  for  the  purpose  of  purging 
the  earth  of  its  uncleanness.  We  are  told  elsewhere,  that 
when  the  judgments  of  the  Lord  are  in  the  earth,  the  inhabi- 
tants of  the  world  will  learn  righteousness.  Through  that 
blinding  storm  a  saved  remnant  of  Israel  shall  pass ;  and, 
under  the  mighty  strokes  of  divine  judgment,  the  Gentile 
nations  shall  be  awakened  from  their  idolatry,  and  shall  turn 
to  God  and  live.  The  fruit  of  this  judgment,  in  its  Gentile 
aspect,  is  seen  in  the  "  great  multitude,  which  no  man  could 
number,  out  of  every  nation  and  tribe  and  people  and  tongue, 
standing  before  the  throne  and  before  the  Lamb."  "  Stand- 
ing before  the  throne  "  might  seem  to  indicate  their  being  in 
heaven — and  this  is  the  common  thought — but  this  idea  is 
shown  to  be  incorrect  by  the  words  of  the  elder  who  says, 
they  are  "  before  the  throne  of  God,  and  serve  him  day  and 
night  in  his  temple ;  and  he  that  sitteth  upon  the  throne  shall 
tabernacle  over  them."  There  is  no  night  in  heaven,  nor  is 
there  any  temple  therein.  In  the  vision  before  us  day  and 
night  succeed  each  other  as  they  do  now.  This  will  not  be 
altered  during  the  Millennial  reign.  The  restoration  of  Israel 
involves  also  the  restoration  of  the  temple.  Interpreters  have 
protested  against  such  literalism  as  beneath  the  dignity  of 
Christ.  But  let  us  ask,  Is  it  any  dishonor  for  God  to  sweep 
the  mosque  of  Omar  from  the  place  where  His  temple  once 


186  The  Unfolding  of  the  Ages  7 :  9-17 

stood,  and  more  than  restore  the  glory  of  the  first  temple? 
Is  it  any  dishonor  to  Christ  if  He  be  crowned  the  King  of  all 
Israel  by  the  same  nation  that  nailed  Him  to  His  cross  of 
shame?  Did  God  fail  in  His  first  intentions?  And  is  He  in- 
competent to  carry  out  purposes  that  have  been  in  His  heart 
from  the  beginning?  Shall  the  Church  displace  Israel  alto- 
gether from  the  heart  of  God?  Paul  says:  "I  could  wish 
that  myself  were  accursed  from  Christ  for  my  brethren,  my 
kinsmen  according  to  the  flesh :  who  are  Israelites ;  to  whom 
pertaineth  the  adoption,  and  the  glory,  and  the  covenants,  and 
the  giving  of  the  law,  and  the  service  of  God,  and  the  prom- 
ises; whose  are  the  fathers,  and  of  whom  as  concerning  the 
flesh  Christ  came,  who  is  over  all,  God  blessed  for  ever. 
Amen"  (Rom.  9:3-5).  Is  Paul  speaking  of  the  Church  in 
this  passage?  No,  he  is  speaking  of  the  Israelites,  his  kins- 
men according  to  the  flesh,  to  whom  pertain  not  only  "  the 
adoption,  and  the  glory,  and  the  covenants,  and  the  giving  of 
the  law,  and  the  service  of  God,"  but  also  the  promises.  These 
promises  are  all  to  be  redeemed  to  them  when  "  angel  hands  " 
shall  bring  them  back  from  the  four  corners  of  the  earth  to 
which  they  have  been  driven  by  the  righteous  judgment  of 
God. 

The  Gentiles,  seen  here  in  association  with  them,  and 
connected  with  the  temple  service,  are  spoken  of  by  the 
prophets. 

Isaiah  says :  "  They  shall  declare  my  glory  among  the  Gen- 
tiles. And  they  shall  bring  all  your  brethren  for  an  offering 
unto  the  Lord  out  of  all  nations  upon  horses,  and  in  chariots, 
and  in  litters,  and  upon  mules,  and  upon  swift  beasts,  to  my 
holy  mountain  Jerusalem,  saith  the  Lord,  as  the  children  of 
Israel  bring  an  offering  in  a  clean  vessel  into  the  house  of  the 
Lord.  And  I  will  also  take  of  them  for  priests  and  for  Le- 
vites,  saith  the  Lord"  (Is.  66:19-21).  According  to  this 
prophecy  the  Gentiles  arc  not  only  instrumental  in  the  restora- 
tion of  Israel,  but  they  are  also  chosen  of  God  to  minister  as 
priests  in  the  restored  temple.     The  sanctuary-throne  of  Israel 


7:9-17  Earth^s   Judgment-Salvation  187 

is  to  be  reestablished  upon  earth,  and  this  Gentile  multitude 
is  seen  standing  before  that  throne. 

Nothing  is  said  of  resurrection,  nor  any  hint  given  of  their 
having  come  out  of  death  at  all.  They  are  spoken  of  as  having 
come  out  of  the  great  tribulation.  In  contrast  with  the  mar- 
tyrs slain,  they  live  through  it.  The  white  robes  in  which 
they  are  clothed  testify  to  their  acceptance  by  God,  and  the 
palm  branches  speak  of  the  Feast  of  Tabernacles  in  which, 
though  Gentiles,  they  are  to  have  a  part. 

These  Gentiles  surviving  the  tribulation,  and  approved  of 
at  the  judgment  seat  of  Christ,  are  the  subjects  of  His  king- 
dom on  earth.  For  this,  death  and  resurrection  are  not  neces- 
sary. They  are  not  even  implied.  The  common  thought — but 
much  less  common  than  formerly — of  a  general  resurrection 
and  final  judgment  of  saints  and  sinners  alike  at  the  end  of  the 
world,  cannot  be  sustained  by  Scripture.  Such  a  theory 
hopelessly  confuses  all  prophecy.  This  confusion  would  never 
have  existed  had  not  commentators  lost  God's  thought  about 
Israel. 

Scripture  is  clear  and  decisive  about  the  resurrection  of  be- 
lievers in  Christ.  They  are  raised  when  He  comes  to  accom- 
plish the  restoration  of  Israel  and  receive  His  coronation.  The 
interval  between  His  appearing,  when  the  saints  are  raised, 
and  His  actual  return  to  the  earth,  is  the  time  of  the  world's 
sore  judgment ;  from  which  believers  in  Christ  whether  living 
or  dead  escape.  Israel  and  the  nations  pass  through  it.  This 
multitude  has,  through  these  judgments,  "  learned  righteous- 
ness." The  people  that  compose  it  do  not  die,  but  pass  through 
the  tribulation,  and  they  "  cry  with  a  loud  voice  saying.  Sal- 
vation to  our  God  who  sitteth  upon  the  throne,  and  to  the 
Lamb."  This  is  not  the  song  of  redemption;  it  is  the  cry 
of  salvation  from  judgment. 

This  same  multitude  appears  in  the  judgment  scene  that 
inaugurates  the  kingdom.  Jesus  says :  "  When  the  Son  of 
man  shall  come  in  his  glory,  and  all  the  holy  angels  with  him, 
then  shall  he  sit  upon  the  throne  of  his  glory :  and  before  him 


188  The  Unfolding  of  the  Ages  7 :  9-17 

shall  be  gathered  all  nations:  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  his  sheep  from  the  goats : 
and  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on 
the  left.  Then  shall  the  King  say  unto  them  on  his  right 
hand,  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world :  for  I  was  an 
hungered,  and  ye  gave  me  meat:  I  was  thirsty,  and  ye  gave 
me  drink :  I  was  a  stranger,  and  ye  took  me  in :  naked,  and 
ye  clothed  me :  I  was  sick,  and  ye  visited  me :  I  was  in  prison, 
and  ye  came  unto  me.  Then  shall  the  righteous  answer  him, 
saying.  Lord,  when  saw  we  thee  an  hungered,  and  fed  thee? 
or  thirsty,  and  gave  thee  drink?  When  saw  we  thee  a  stranger, 
and  took  thee  in?  or  naked,  and  clothed  thee?  Or  when  saw 
we  thee  sick,  or  in  prison,  and  came  unto  thee?  And  the 
King  shall  answer  and  say  unto  them.  Verily  I  say  unto  you, 
Inasmuch  as  ye  have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me.  Then  shall  he  say  also  unto 
them  on  the  left  hand.  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels:  for  I  was 
an  hungered,  and  ye  gave  me  no  meat:  I  was  thirsty,  and  ye 
gave  me  no  drink :  I  was  a  stranger,  and  ye  took  me  not  in : 
naked,  and  ye  clothed  me  not:  sick,  and  in  prison,  and  ye 
visited  me  not.  Then  shall  they  also  answer  him,  saying. 
Lord,  when  saw  we  thee  an  hungered,  or  athirst,  or  a  stranger, 
or  naked,  or  sick,  or  in  prison,  and  did  not  minister  unto  thee? 
Then  shall  he  answer  them,  saying,  Verily  I  say  unto  you, 
Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  unto  me.  And  these  shall  go  away  into  everlasting 
punishment:  but  the  righteous  into  life  eternal"  (Matt. 
25:31-46). 

This  is  not  the  last  judgment,  nor  is  anything  said  of  resur- 
rection preceding  it.  It  is  a  judgment  of  "  the  Son  of  man  " 
when  He  comes  in  glory.  This  coming,  as  we  have  seen,  is 
"immediately  after  the  tribulation."  Christ  is  the  Judge  of 
"  the  quick  and  the  dead  ";  but  here  He  is  judging  the  living, 
and  not  the  dead.    The  dead  in  Christ  are  resurrected  prior  to 


7 : 9-17  Earth's  Judgment-Salvation  189 

this,  and  do  not  come  into  this  judgment  nor  into  any  other. 
They  are  manifested  here ;  for  they  come  with  Christ  in  glory. 
During  the  tribulation  days  Israel  is  the  central  figure 
throughout.  After  the  Church  is  taken  from  the  earth  Israel, 
reinstated,  is  the  representative  of  Christ.  These  Israelites 
are  His  brethren,  and  judgment  is  based  on  the  treatment  given 
to  them.  "Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  my  brethren,  ye  have  done  it  unto  me." 

The  glory  of  Israel  shall  be  revealed  to  the  Gentiles  during 
this  time  of  trouble.  God  shall  make  Himself  known  through 
Israel,  and  the  Gentiles  shall  have  their  hearts  turned  to  Him ; 
and  He  shall  have  compassion  upon  them.  They  shall  come 
out  of  the  "  great  tribulation,"  and  share  with  Israel  in  the 
reign  of  the  Messiah. 

The  elder  says:  "They  have  washed  their  robes,  and  made 
them  white  in  the  blood  of  the  Lamb."  These  robes  are  not 
that  robe  of  Christ's  righteousness  in  which  the  penitent  sinner 
finds  acceptance  with  God.  That  needs  no  washing  to  make  it 
white.  The  "  white  robes  "  worn  by  the  multitude  convey 
another  thought  altogether.  In  the  nineteenth  chapter  a  com- 
pany is  seen,  as  the  bride  of  Christ,  "  arrayed  in  fine  linen, 
clean  and  white,"  and  we  are  told  "  the  fine  linen  is  the  right- 
eousnesses of  the  saints."  The  righteousnesses  of  the  saints  is 
a  very  different  thing  from  the  righteousness  of  Christ.  The 
tribulation  saints  are  judged  according  to  their  deeds,  as  are  all 
others  that  come  at  all  into  judgment.  The  Church  does  not 
come  into  judgment,  but  is  already  "  passed  from  death  into 
life." 

Men  that  refuse  the  grace  of  Christ  are  judged  "  according 
to  their  works."  This  is  stated  explicitly  by  the  apostle  Paul 
in  his  epistle  to  the  Romans.  (Rom.  2:6).  This,  also,  is  the 
basis  on  which  are  judged  all  that  come  before  the  "  great 
white  throne  "  (Rev.  20:  12). 

When  the  day  of  grace  comes  to  an  end,  and  the  Church  is 
taken  from  the  earth,  all  that  remain  pass  into  the  tribulation, 
and  shall  either  die  during  it,  or  if  they  survive  to  the  end, 


190  The  Unfoldixg  of  the  Ages  7 :  9-17 

shall  be  judged  according  to  their  works.  This  is  plainly 
declared  in  Isaiah  and  in  this  book.  (Is.  59:  18.  Rev.  22:  14). 
The  "  deeds  done  in  the  body,"  whether  good  or  bad,  are  alike 
known  to  God.  Both  the  good  and  the  evil  shall  be  recom- 
pensed. In  Deuteronomy  Jehovah  declares :  "  To  me  belongeth 
vengeance,  and  recompense ;  their  foot  shall  slide  in  due  time : 
for  the  day  of  their  calamity  is  at  hand,  and  the  things  that 
shall  come  upon  them  make  haste  "  (Deut.  32 :  35). 

The  judgment  scene  in  the  twenty-fifth  of  Matthew  intro- 
duces the  Millennial  kingdom  of  Christ,  and  title  to  entrance  is 
based  on  deeds  done.  Even  these  get  value  through  cleansing 
in  the  blood.  By  virtue  of  this  blood  the  doers  of  these  deeds 
are  approved  and  accepted.  They  stand  on  His  right  hand, 
and  enter  with  Him  into  the  glory  of  His  Millennial  reign  over 
the  earth. 

In  the  Gospels  four  titles  are  given  to  Jesus.  He  is  the  Son 
of  David ;  the  Son  of  Abraham ;  the  Son  of  Man ;  and  the  Son 
of  God.  As  the  Son  of  David,  He  has  title  to  the  throne  of 
David ;  as  the  Son  of  Abraham,  He  has  title  to  the  land ;  as  the 
Son  of  Man,  He  has  title  to  the  world ;  as  the  Son  of  God,  He 
is  the  heir  of  all  things.  Of  these  four  titles  three  are  made 
good  when  He  enters  upon  His  Millennial  reign.  As  the  Son 
of  David,  He  ascends  the  throne  of  Israel ;  as  the  Son  of 
Abraham,  He  takes  possession  of  the  land  promised  to 
Abraham ;  as  the  Son  of  Man,  the  whole  habitable  earth  is  put 
under  Him.  His  title  as  the  Son  of  God  abides  throughout, 
and  shall  be  made  manifest  to  all  when  He  shall  deliver  up  the 
kingdom  to  God  the  Father,  "  that  God  may  be  all  in  all." 

During  His  Millennial  reign  the  whole  earth  responds  to  the 
glory  of  His  presence.  Of  this  the  prophets  give  ample  as- 
surance. Isaiah  speaks  of  it  when  he  says :  "  The  wilderness 
and  the  solitary  place  shall  be  glad  for  them ;  and  the  desert 
shall  rejoice,  and  blossom  as  the  rose.  It  shall  blossom  abun- 
dantly, and  rejoice  even  with  joy  and  singing:  the  glory  of 
Lebanon  shall  be  given  unto  it,  the  excellency  of  Carniel  and 
Sharon,  they  shall  see  the  glory  of  the  Lord,  and  the  excel- 


7:9-17  Earth's  Judgment-Salvation  191 

lency  of  our  God"  (Is.  35:  1-2).  Under  the  government  of 
the  Prince  of  Peace,  even  the  wild  beasts  of  the  forest  shall 
be  changed  in  nature,  so  that  the  wolf  "  shall  dwell  with  the 
lamb,  and  the  leopard  shall  lie  down  with  the  kid ;  and  the 
calf  and  the  young  lion  and  the  fatling  together;  and  a  little 
child  shall  lead  them  "  (Is.  11:6). 

The  same  glorious  truth  is  testified  to  by  other  prophets. 
Jeremiah  says :  "  Again  I  will  build  thee,  and  thou  shalt  be 
built,  O  virgin  of  Israel:  thou  shalt  again  be  adorned  with 
thy  tabrets,  and  shalt  go  forth  in  the  dances  of  them  that  make 
merry.  Thou  shalt  yet  plant  vines  upon  the  mountains  of 
Samaria:  the  planters  shall  plant,  and  shall  eat  them  as  com- 
mon things.  For  there  shall  be  a  day,  that  the  watchmen 
upon  the  mount  Ephraim  shall  cry,  Arise  ye,  and  let  us  go 
up  to  Zion  unto  the  Lord  our  God  "  (Jer.  31 :  4-6). 

Prophesying  of  the  glory  of  this  same  time,  Ezekiel  says : 
"  I  will  set  up  one  shepherd  over  them,  and  he  shall  feed  them, 
even  my  servant  David ;  he  shall  feed  them,  and  he  shall  be 
their  shepherd.  And  I  the  Lord  will  be  their  God,  and  my 
servant  David  a  prince  among  them ;  I  the  Lord  have  spoken 
it.  And  I  will  make  with  them  a  covenant  of  peace,  and  will 
cause  the  evil  beasts  to  cease  out  of  the  land :  and  they  shall 
dwell  safely  in  the  wilderness,  and  sleep  in  the  woods.  And 
I  will  make  them  and  the  places  round  about  my  hill  a  bless- 
ing; and  I  will  cause  the  shower  to  come  down  in  his  season; 
there  shall  be  showers  of  blessing  "  (Ezek.  34:  23-26). 

Again  this  same  prophet  says :  "  This  land  that  was  deso- 
late is  become  like  the  garden  of  Eden;  and  the  waste  and 
desolate  and  ruined  cities  are  become  fenced,  and  are  inhab- 
ited. Then  the  heathen  that  are  left  round  about  you  shall 
know  that  I  the  Lord  build  the  ruined  places,  and  plant  that 
that  was  desolate :  I  the  Lord  have  spoken  it,  and  I  will  do  it  " 
(Ezek.  36:35-36). 

This  coming  day  is  seen  by  Amos,  who  says :  "  Behold,  the 
days  come,  saith  the  Lord,  that  the  plowman  shall  overtake  the 
reaper,  and  the  treader  of  grapes  him  that  soweth  seed;  and 


192  The  Unfolding  of  the  Ages  7:9-17 

the  mountains  shall  drop  sweet  wine,  and  all  the  hills  shall 
melt.  And  I  will  bring  again  the  captivity  of  my  people  of 
Israel,  and  they  shall  build  the  waste  cities,  and  inhabit  them; 
and  they  shall  plant  vineyards,  and  drink  the  wine  thereof;  they 
shall  also  make  gardens,  and  eat  the  fruit  of  them.  And  I 
will  plant  them  upon  their  land,  and  they  shall  no  more  be 
pulled  up  out  of  their  land  which  I  have  given  them,  saith 
the  Lord  thy  God  "  (Amos  9:  13-15). 

Speaking  of  the  effect  of  Christ's  presence  upon  the  Gen- 
tiles, Micah  says :  "  They  shall  lick  the  dust  like  a  serpent, 
they  shall  move  out  of  their  holes  like  worms  of  the  earth: 
they  shall  be  afraid  of  the  Lord  our  God,  and  shall  fear  be- 
cause of  thee  "  (Micah  7:  17). 

Zephaniah  rings  out  the  same  triumphant  note  when  he 
says :  "  Sing,  O  daughter  of  Zion ;  shout,  O  Israel ;  be  glad 
and  rejoice  with  all  the  heart,  O  daughter  of  Jerusalem.  The 
Lord  hath  taken  away  thy  judgments,  he  hath  cast  out  thine 
enemy :  the  king  of  Israel,  even  the  Lord,  is  in  the  midst  of 
thee :  thou  shalt  not  see  evil  any  more.  In  that  day  it  shall 
be  said  to  Jerusalem,  Fear  thou  not:  and  to  Zion,  Let  not 
thine  hands  be  slack.  The  Lord  thy  God  in  the  midst  of  thee 
is  mighty;  he  will  save,  he  will  rejoice  over  thee  with  joy; 
he  will  rest  in  his  love,  he  will  joy  over  thee  with  singing  " 
(Zeph.  3:  14-17).  Again  he  says:  "  Behold,  at  that  time  I  will 
undo  all  that  afflict  thee :  and  I  will  save  her  that  halteth,  and 
gather  her  that  was  driven  out ;  and  I  will  get  them  praise 
and  fame  in  every  land  where  they  have  been  put  to  shame. 
At  that  time  will  I  bring  you  again,  even  in  the  time  that  I 
gather  you:  for  I  will  make  you  a  name  and  a  praise  among 
all  people  of  the  earth,  when  I  turn  back  your  captivity  before 
your  eyes,  saith  the  Lord  "  (Zeph.  3:  19-20). 

Finally  Zechariah  declares :  "  It  shall  come  to  pass  in  that 
day,  that  the  light  shall  not  be  clear,  nor  dark:  but  it  shall 
be  one  day  which  shall  be  known  to  the  Lord,  not  day,  nor 
night:  but  it  shall  come  to  pass,  that  at  evening  time  it  shall 
be  light  "  (Zech.  14:  6-7).    The  light  shall  not  "  be  clear,  nor 


7 : 9-17  Earth's  Judgment-Salvation  193 

dark  " ;  that  is,  brightness  in  one  place,  and  gloom  in  another ; 
but,  throughout  the  entire  extent  of  the  earth,  the  Hght  of  His 
glory  shall  be  equally  diffused ;  and,  differing  from  all  other 
days  gone  before,  it  shall  come  to  pass  that  at  evening  time, 
instead  of  darkness,  there  shall  he  light.  The  evening  of  that 
day  is  the  dawn  of  another :  and  night  shall  be  no  more. 

These  and  many  other  luminous  passages  from  the  Old 
Testament  prophecies  show  how  wondrously  the  whole  cre- 
ation shall  respond  to  the  presence  of  her  King.  The  ninety- 
eighth  Psalm  gives  us  the  full-throated  song  of  the  whole  crea- 
tion. It  is  the  song  of  Israel  first;  then  all  the  inhabitants  of 
the  earth  are  heard  joining  in  it.  The  sounding  trumpets  an- 
nounce the  presence  of  the  King;  the  voice  of  praise  throbs 
through  the  earth  until  the  sea  roars,  and  the  fullness  thereof ; 
the  floods  clap  their  hands,  and  the  hills  sing  for  joy  together 
before  Jehovah;  for  He  is  come  to  judge  the  earth:  and  He 
shall  judge  the  world  with  righteousness,  and  the  people  with 
equity.  Such  are  the  inspired  ascriptions  of  praise  that 
shall  fill  the  world  when  the  curse  has  been  repealed,  and 
Christ  is  once  more  upon  the  scene.  The  words  are  too 
definite  in  their  application  to  allow  the  Church  the  full  inheri- 
tance of  them.  However  glorious  they  be  in  reference  to 
the  redemption  of  the  earth,  they  are  surpassed  by  the  far 
more  exceeding  glories  foretold  of  the  Church.  Paul  says: 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly 
places  in  Christ :  according  as  he  hath  chosen  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be  holy  and  with- 
out blame  before  him  in  love  "  (Eph.  i  :  3-4). 

The  blessings  promised  to  the  Church  are  not  earthly,  but 
heavenly,  and  are  fulfilled  to  her  in  the  heavenly  places  where 
Christ  now  is.  When  He  appears,  the  Church  "  shall  also 
appear  with  him  in  glory."  She  is  to  be  with  the  King  when 
He  takes  His  crown.  In  John's  vision  the  angels  are  seen, 
standing  "  round  the  throne  and  the  elders  and  the  four  living 
beings."     The  angels  encircle  not  only  the  throne,  but  also  the 


194:  The  Uxfoldixg  of  the  Ages  7:9-17 

Church  and  the  cherubim.  This  exceeds  in  glory  anything  to 
be  found  upon  the  earth. 

The  dwellers  on  earth  are  in  a  lower  sphere,  which  is,  how- 
ever, glorified  by  an  administration  of  absolute  righteousness. 
Such  a  government  this  world  has  never  yet  seen,  and  it  never 
shall  be  seen  until  God's  anointed  King  shall  take  unto  Him 
His  great  power  and  reign.  Throughout  the  reign  of  Christ, 
Satan  shall  be  bound,  and  the  inhabitants  of  the  earth  "  shall 
hunger  no  more,  nor  thirst  any  more ;  neither  shall  the  sun  in 
any  wise  fall  upon  them  nor  any  burning  heat,  because  the 
Lamb  which  is  in  the  midst  of  the  throne  shall  tend  them,  and 
shall  lead  them  to  fountains  of  waters  of  life,  and  God  shall 
wipe  away  every  tear  from  their  eyes." 

These  blessings  are  the  theme  of  many  an  Old  Testament 
prophet.  Isaiah  says :  "  The  redeemed  of  the  Lord  shall  re- 
turn, and  come  with  singing  unto  Zion ;  and  everlasting  joy 
shall  be  upon  their  head:  they  shall  obtain  gladness  and  joy; 
and  sorrow  and  mourning  shall  flee  away"  (Is.  51 :  ii). 

Again  he  says :  "  In  this  mountain  shall  the  Lord  of  hosts 
make  unto  all  people  a  feast  of  fat  things,  a  feast  of  wines  on 
the  lees,  of  fat  things  full  of  marrow,  of  wines  on  the  lees  well 
refined.  And  he  will  destroy  in  this  mountain  the  face  of  the 
covering  cast  over  all  people,  and  the  vail  that  is  spread  over 
all  nations.  He  will  swallow  up  death  in  victory ;  and  the  Lord 
God  will  wipe  away  tears  from  ofif  all  faces;  and  the  rebuke 
of  his  people  shall  he  take  away  from  off  all  the  earth :  for 
the  Lord  hath  spoken  it.  And  it  shall  be  said  in  that  day, 
Lo,  this  is  our  God ;  we  have  waited  for  him,  and  he  will  save 
us :  this  is  the  Lord ;  we  have  waited  for  him,  we  will  be  glad 
and  rejoice  in  his  salvation"  (Is.  55:6-9).  In  another  place, 
he  says :  "  Thus  saith  the  Lord,  In  an  acceptable  time  have 
I  heard  thee,  and  in  a  day  of  salvation  have  I  helped  thee :  and 
I  will  preserve  thee,  and  give  thee  for  a  covenant  of  the 
people,  to  establish  the  earth,  to  cause  to  inherit  the  desolate 
heritages;  that  thou  mayest  say  to  the  prisoners.  Go  forth; 
to  them  that  are  in  darkness,  Shew  yourselves.     They  shall 


7:9-17  Earth's  Judgment-Salvation  195 

feed  in  the  ways,  and  their  pastures  shall  be  in  all  high  places. 
They  shall  not  hunger  nor  thirst;  neither  shall  the  heat  nor 
sun  smite  them :  for  he  that  hath  mercy  on  them  shall  lead  them, 
even  by  the  springs  of  water  shall  he  guide  them"  (Is.  49: 
8-10). 

In  the  long  delay  of  the  centuries  men  have  lost  heart,  but 
the  purposes  of  God  flow  steadily  on  to  the  restoration  of  the 
earth,  and  a  reign  of  absolute  righteousness  over  it.  The 
delay  may  seem  tedious  to  us,  but  we  must  remember  that 
"  one  day  is  with  the  Lord  as  a  thousand  years,  and  a  thousand 
years  as  one  day."  Our  unbelief  can  neither  dethrone  God, 
nor  annul  His  decrees.  He  has  spoken,  and  His  word  shall 
not  return  to  Him  void. 

In  a  world  like  this  the  ideals  we  cherish  vanish  away. 
We  are  conscious  of  disorder  extending  throughout  nature's 
entire  domain.  Man  is  a  fallen  creature,  and  there  is  no  power 
save  that  of  a  Sovereign  God  to  lift  him  out  of  the  estate  into 
which  he  has  come.  The  problem  is  not  too  great  for  God, 
nor  will  He  exhaust  His  wisdom  in  solving  it.  He  proclaims 
Himself  the  Imperial  God.  He  counsels  with  none,  and  per- 
mits no  other  to  enter  into  competition  with  Him.  When- 
ever he  revealed  His  power  in  the  past,  it  was  in  the  execution 
of  judgment  against  sin,  or  upon  the  gods  of  the  heathen. 
He  has  not  withdrawn  into  the  silence  forever.  He  is  a  God 
of  grace,  though  sovereign,  and  His  grace  reigns  through 
righteousness  unto  eternal  life  by  Jesus  Christ  our  Lord.  With 
Him  the  wisdom  of  the  world  must  of  necessity  be  foolishness. 
He  has  taken  no  man  to  be  His  counselor.  It  was  written  of 
old,  "  He  taketh  the  wise  in  their  own  craftiness  " ;  and  again, 
"  The  Lord  knoweth  the  thoughts  of  the  wise,  that  they  are 
vain."  It  is  folly  to  resist  Him.  Let  us  rather  plead  with  Him 
to  have  His  own  way  with  us,  and  then  all  things  shall  be  ours 
"  whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life, 
or  death,  or  things  present,  or  things  to  come  " ;  all  are  ours ; 
and  we  are  Christ's ;  and  Christ  is  God's. 

Throughout  the  entire  range  of  their  prophecies  there  is 


196  The  Unfolding  of  the  Ages  7 :  9-17 

for  Israel  nothing  like  this ;  and  yet  even  for  them  there  awaits 
a  glory  which  their  most  evangelical  prophet  could  not  express 
except  in  the  cry :  "  Since  the  beginning  of  the  world  men 
have  not  heard,  nor  perceived  by  the  ear,  neither  hath  the 
eye  seen,  O  God,  beside  thee,  what  he  hath  prepared  for  him 
that  waiteth  for  him"  (Is.  64:4).  This  is  as  far  as  Israel 
can  go.  But  when  the  Church  receives  as  her  Lord  Israel's 
rejected  King,  she  lays  hold  of  this  Old  Testament  prophecy, 
and  making  it  her  own,  turns  the  cry  into  a  song :  "  As  it  is 
written,  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him.  But  God  hath  revealed  them  unto 
us  by  his  Spirit:  for  the  Spirit  searcheth  all  things,  yea,  the 
deep  things  of  God  "  (i  Cor.  2  :  9-10). 


XVI 

THE   SOUNDING  OF   THE   JUBILEE   HORNS 

And  when  he  opened  the  seventh  seal,  there  was  silence  in  heaven 
about  half  an  hour.  And  I  saw  the  seven  angels  who  stand  before 
God,  and  seven  trumpets  were  given  to  them.  And  another  angel 
came  and  stood  at  the  altar,  having  a  golden  censer;  and  much  incense 
was  given  to  him  that  he  might  add  it  to  the  prayers  of  all  saints  at 
the  golden  altar  which  was  before  the  throne.  And  the  smoke  of  the 
incense  went  up  with  the  prayers  of  the  saints,  out  of  the  hand  of  the 
angel  before  God.  And  the  angel  took  the  censer,  and  filled  it  from 
the  fire  of  the  altar,  and  cast  it  upon  the  earth :  and  there  were  voices, 
and  thunders  and  lightnings,  and  an  earthquake.  And  the  seven 
angels  who  had  the  seven  trumpets  prepared  themselves  to  sound. 
And  the  first  sounded,  and  there  was  hail  and  fire,  mingled  with  blood, 
and  they  were  cast  upon  the  earth ;  and  the  third  part  of  the  earth  was 
burnt  up,  and  the  third  part  of  the  trees  was  burnt  up,  and  all  green 
grass  was  burnt  up.  And  the  second  angel  sounded,  and  as  it  were  a 
great  mountain  burning  with  fire  was  cast  into  the  sea,  and  the  third 
part  of  the  sea  became  blood ;  and  the  third  part  of  the  creatures 
which  were  in  the  sea  which  had  life  died;  and  the  third  part  of  the 
ships  was  destroyed.  And  the  third  angel  sounded,  and  there  fell  out 
of  heaven  a  great  star,  burning  as  a  lamp;  and  it  fell  upon  the  third 
part  of  the  rivers  and  upon  the  springs  of  waters.  And  the  name  of 
the  star  is  called.  Wormwood ;  and  the  third  part  of  the  waters  became 
wormwood;  and  many  of  the  men  died  of  the  waters  because  they 
were  made  bitter.  And  the  fourth  angel  sounded,  and  the  third  part 
of  the  sun  was  smitten,  and  the  third  part  of  the  moon,  and  the  third 
part  of  the  stars,  so  that  the  third  part  of  them  was  darkened,  and 
the  day  shone  not  for  its  third  part,  and  the  night  likewise.  And  I 
saw,  and  I  heard  one  eagle  flying  in  mid-heaven,  saying  with  a  loud 
voice.  Woe,  woe,  woe,  to  those  that  dwell  upon  the  earth,  by  reason 
of  the  rest  of  the  trumpet-voices  of  the  three  angels  which  are  about  to 
sound. —  (Chapter  8.) 

THE  sounding  of  the  seven  trumpets  introduces  an- 
other series  of  seven  successional  judgments  which 
constitute  and  characterize  "  the  great  tribulation." 
When  the  seventh  trumpet  sounds,  the  rebelHon  of 
the  world  is  over,  and  "great  voices"  are  heard  in  heaven, saying, 
"  The  world-kingdom  of  our  Lord  and  of  his  Christ  has  come, 

197 


198  The  Unfolding  of  the  Ages  8 

and  he  shall  reign  nnto  the  ages  of  ages."  The  first  trumpet 
begins  the  tribulation  that  eventuates  in  this. 

A  Roman  prince,  as  we  have  already  seen,  is  to  make  a 
covenant  with  Israel  for  the  last  week  of  their  prophetic  his- 
tory. In  the  middle  of  the  week  he  violates  the  covenant,  and 
causes  the  sacrifice  and  oblation  in  the  Jewish  temple  to  cease. 
This  setting  aside  of  the  daily  sacrifice  is  immediately  followed 
by  the  appearance  of  a  "  desolater,"  who  is  said  to  come  on 
"  the  wing  of  abominations." 

The  gods,  or  idols  of  the  heathen,  are  spoken  of  as  "  abom- 
inations." Milcom,  or  Molech,  was  the  abomination  of  the 
Ammonites;  Chemosh,  the  abomination  of  Moab.  (i  Kings  ii  : 
5-7).  This  interprets  the  "  abomination,"  spoken  of  by  Daniel, 
as  nothing  other  than  an  idol  or  false  god.  In  the  midst  of 
the  week,  when  the  sacrifice  and  oblation  have  been  set  aside, 
a  "  desolater  "  appears,  who  sets  up  such  an  idol  or  false  god  in 
the  temple  of  Jehovah. 

Paul  says,  "  the  day  of  the  Lord  "  will  not  be,  "  except  the 
falling  away  come  first,  and  the  man  of  sin  be  revealed,  the 
son  of  perdition,  he  that  opposeth  and  exalteth  himself 
against  all  that  is  called  God  or  that  is  worshiped  ;  so  that  he 
sitteth  in  the  temple  of  God,  setting  himself  forth  as  God  " 
(2  TiiESS.  2:3-4.  R.  v.).  The  apostle  refers  to  antichrist 
who,  before  the  coming  of  Christ,  shall  be  set  up  by  an  image 
or  otherwise  in  the  temple  of  God  as  the  supreme  object  of 
adoration  and  w'orship.  This  will  be,  without  doubt,  the 
"  abomination  of  desolation  "  spoken  of  by  Daniel.  Jesus,  in 
His  prophecy  on  the  Mount  of  Olives,  tells  us  that  the  tribu- 
lation shall  begin  when  this  abomination  of  desolation  is  seen 
standing  in  the  holy  place.  The  length  of  this  period  is  so 
definitely  marked,  both  in  Daniel  and  in  Revelation,  that  there 
ought  to  be  no  possibility  of  mistake  about  it.  Speaking  of  the 
imperial  head  of  revived  Rome,  Daniel  says :  "  He  shall  si)eak 
words  against  the  Most  High,  and  shall  wear  out  the  saints 
of  the  Most  High :  and  he  shall  think  to  change  the  times  and 
the  law ;  and  they  shall  be  given  into  his  hand  until  a  time  and 


8  The  Sounding  of  the  Jubilee  Horns  199 

times  and  half  a  time"  (Dan.  7:25.  R.  V.)-  This  same 
prophet,  in  reference  to  the  tribulation  period,  hears  one  ask- 
ing, "  How  long  shall  it  be  to  the  end  of  these  wonders  ?" 
In  answer  to  this,  Daniel  says :  "  I  heard  the  man  clothed  in 
linen,  which  was  above  the  waters  of  the  river,  when  he  held 
up  his  right  hand  and  his  left  hand  unto  heaven,  and  sware  by 
him  that  liveth  forever  that  it  shall  be  for  a  time,  times,  and  an 
half;  and  when  they  have  made  an  end  of  breaking  in  pieces 
the  power  of  the  holy  people,  all  these  things  shall  be 
finished"  (Dan.  12:7).  This  gives  us  the  exact  duration  of 
the  interval  between  the  setting  up  of  the  "  abomination  "  and 
the  coming  of  the  Son  of  man  in  glory.  It  is  the  second  half  of 
Daniel's  prophetic  week.  A  "  time,  times,  and  a  half  a  time  " ; 
corresponding  to  a  year,  two  years,  and  a  half  a  year.  The 
length  of  this  period  is  stated  in  the  book  we  are  studying  just 
as  definitely. 

The  two  witnesses  prophesy  "  a  thousand  two  hundred  and 
three  score  days  "  (Rev.  11:3).  But  a  thousand  two  hundred 
and  three  score  days  make  forty-two  months — according  to  the 
Jewish  reckoning  of  thirty  days  to  a  month — and  forty-two 
months  are  three  years  and  a  half.  Again  in  the  eleventh  chap- 
ter instructions  are  given  not  to  measure  the  court  without  the 
temple ;  "  because  it  is  given  to  the  Gentiles ;  and  the  holy  city 
shall  they  tread  under  foot  forty  and  two  months"  (Rev.  ii  : 
2).  Here  we  have  the  same  definite  period  of  three  years  and  a 
half. 

In  the  twelfth  chapter  we  are  told  that  the  woman  escapes 
from  the  dragon,  and  is  nourished  in  the  wilderness  "  for  a 
time,  times,  and  a  half  a  time  "  (Rev.  12:  14).  It  is  the  same 
period,  a  year,  two  years,  and  a  half  a  year. 

Concerning  the  beast,  it  is  said :  "  There  was  given  to  him 
authority  to  practice  forty  and  two  months  "  (Rev.  13:  5). 

The  final  week  of  the  Jewish  age  is  divided  into  two  equal 
periods,  and  the  great  tribulation  extends  through  the  second 
period  of  three  years  and  a  half.  It  begins  when  the  holy 
place  is  profaned,  and  divine  honor  paid  to  antichrist.     The 


200  The  Unfolding  of  the  Ages  8 

breaking  of  the  seventh  seal,  which  is  followed  by  the  sounding 
of  the  trumpets,  brings  us,  therefore,  to  the  middle  of  the  week, 
and  to  the  beginning  of  "  the  great  tribulation." 

Remembering  what  is  taking  place  on  earth,  where  God  is 
being  defied  in  the  restored  sanctuary,  there  should  be  little 
wonder  at  the  silence  in  heaven  for  the  space  of  about  half 
an  hour.  Heaven  itself  is  dumb  in  the  face  of  this  fearful 
and  final  revolt  against  God.  The  silence  is  not  to  be  ac- 
counted for  by  anything  found  in  the  old  forms  of  Jewish 
worship  such  as  the  silence  maintained  by  the  people  when  the 
high  priest  went  in  before  God.  What  takes  place  here  is  in 
heaven;  not  on  earth.  It  is  the  silence  of  the  heavenly  host, 
amazed  at  the  daring  profanity  of  man  in  desecrating  the  holy 
place  where  God  had  reestablished  His  glory.  All  heaven  is 
breathless  when  man  on  earth,  in  the  delirium  of  demon  excite- 
ment, gives  this  challenge  to  Almighty  God.  The  silence  is 
brief.  It  is  the  lull  before  the  roaring  storm  that  shall  sweep 
the  enemies  of  Jehovah  before  Him. 

Seven  angels  are  seen,  "  standing  before  God,"  and  seven 
trumpets  are  given  them.  These  are  not  merely  war  trumpets ; 
they  are  also  "  horns  of  jubilee,"  such  as  were  blown  when  the 
walls  of  Jericho  fell.  They  peal  louder  and  louder  until  the 
walls  of  empires  fall,  and  Israel  and  the  whole  creation  enter 
the  Jubilee  of  God.  They  announce  the  ending  of  the  great 
Day  of  Atonement ;  the  High  Priest,  who  has  gone  in,  is  about 
to  come  forth ;  and  this  will  wind  up  the  "  Jewish  age."  It  is 
the  "  day  of  vengeance  "  of  our  God ;  but  it  ushers  in  the  glo- 
rious Jubilee.  It  means  the  judgment  and  collapse  of  the 
world-powers,  and  the  introduction  of  the  kingdom  of  the  Son 
of  man. 

Before  the  trumpets  are  blown,  an  angel  is  seen,  standing 
at  the  altar,  "  having  a  golden  censer ;  and  much  incense  was 
given  to  him  that  he  might  add  it  to  the  prayers  of  all  saints 
at  the  golden  altar  which  was  before  the  throne.  And  the 
smoke  of  the  incense  went  up  with  the  prayers  of  the  saints, 
out  of  the  hand  of  the  angel  before  God." 


8  The  Sounding  of  the  Jubilee  Horns  201 

Commentators  are  in  general  agreement  that  this  "  angel  " 
can  refer  to  none  other  than  to  Christ.  The  prayers  of  the 
saints  on  earth  are  perfected  by  the  incense  that  He  burns  on 
the  golden  altar.  No  mere  angel,  and  much  less  a  saint,  could 
give  efficacy  to  prayer.  The  incense  used  in  the  tabernacle 
services  was  compounded  of  spices,  and  was  most  holy.  Burn- 
ing with  fire  taken  from  the  altar  of  burnt  offering,  it  wrapped 
the  high  priest  in  a  great  volume  of  smoke  as  he  entered  the 
most  holy  place  on  the  great  Day  of  Atonement.  The  blood 
made  atonement ;  and  the  "  sweet  odor  "  of  the  incense  bore 
witness  to  the  value  of  that  atonement  in  the  sight  of  God.  It 
is  the  accomplished  work  of  Christ  which  gives  value  to  the 
prayers  of  the  saints  on  earth.  Christ  appears  here  in  His  Old 
Testament  relation  to  the  people  of  Israel  as  "  the  angel  of  the 
covenant."  In  the  seventy-fourth  Psalm  there  is  a  prophetic 
prayer  for  the  violated  sanctuary.  "  Thine  adversaries  roar  in 
the  midst  of  thy  place  of  assembly:  they  set  up  their  signs  as 
signs  "  (Ps.  74:  4).  Delitzsch  has  shown  that  the  "  insignia  " 
of  the  common  version  are  not  to  be  taken  as  a  military  sign, 
but  as  heathen  signs  such  as  were  thrust  into  the  temple  in  the 
times  of  the  Maccabees,  and,  more  particularly,  "  the  abomina- 
tion of  desolation."  Then  the  cry  goes  up  to  God  for  ven- 
geance, and  efficacy  is  given  to  this  prayer  by  the  offered 
incense.  The  incense  testifies  to  the  finished  and  accepted  work 
of  Christ  in  their  behalf.  The  altar  of  burnt  offering  from 
which  the  fire  is  taken  speaks  of  the  death  of  Christ.  By  that 
death  we  are  either  saved  or  condemned.  The  apostle  Paul 
says :  "  We  are  unto  God  a  sweet  savour  of  Christ,  in  them  that 
are  saved,  and  in  them  that  perish :  to  the  one  we  are  the  savour 
of  death  unto  death ;  and  to  the  other  the  savour  of  life  unto 
life  "  (2  Cor.  2:15-16). 

The  gospel  of  Christ  is  indeed  the  savor  of  death  unto 
death  to  them  that  reject  Him.  If  the  fire  of  the  burnt  offer- 
ing does  not  avail  for  man  before  God,  it  will  give  efficacy  to 
the  cry  of  vengeance  which  rises  against  him.  When  cast  upon 
the   earth,   where   the   rejecters   of   Christ  are,   there   follow 


202  The  Unfolding  of  the  Ages  8 

"  voices,  and  thunderings,  and  lightnings,  and  an  earthquake." 
The  trumpets  are  about  to  sound.  The  long-suffering  patience 
of  Christ  is  over,  and  the  penetrating  fire  shall  search  out  His 
enemies.  The  pouring  of  the  fire  upon  earth  shows  the  cup 
of  the  world's  iniquity  to  be  full;  and  now  the  world  must 
drain  that  cup  to  its  bitter  dregs. 

"  The  seven  angels  who  had  the  seven  trumpets  prepared 
themselves  to  sound.  And  the  first  sounded,  and  there  was 
hail  and  fire,  mingled  with  blood,  and  they  were  cast  upon  the 
earth;  and  the  third  part  of  the  earth  was  burnt  up,  and  the 
third  part  of  the  trees  was  burnt  up,  and  all  green  grass  was 
burnt  up." 

Before  looking  in  detail  at  the  judgments  brought  in  by  the 
trumpets,  let  us  keep  in  mind  the  fact  that  these  judgments 
carry  us  on  to  the  end.  Whatever  follows  in  the  book  is  not, 
therefore,  a  continuance,  as  if  following  the  trumpets,  but  is 
rather  a  detailed  delineation  of  things  in  vital  relation  to  them. 
The  language  used  to  set  forth  the  trumpet- judgments  is  ap- 
parently symbolic  throughout.  Literal,  natural  phenomena, 
such  as  is  expressed  by  the  terms  employed,  are  certainly  not 
intended.  The  symbol,  however,  may  at  times  approximate 
very  closely  to  the  literal  thing  signified.  So  far  as  possible, 
with  what  help  other  Scripture  may  give  us,  we  should  aim  to 
get  a  conception  of  the  thing  signified,  rather  than  to  be  too 
much  occupied  with  the  symbols  themselves. 

When  the  first  angel  sounds,  there  is  a  storm  of  "  hail  and 
fire  mingled  with  blood."  This  affects  a  third  part  of  the 
earth,  and  burns  up  a  third  part  of  the  trees,  and  all  of  the 
grass.  In  the  first  place  we  need  to  remember  that  the  earth 
here  spoken  of  is  not  necessarily  the  whole  globe.  The  earth, 
naturally  enough,  speaks  of  Israel.  The  prophecies  concern- 
ing Israel  and  the  earth  are  so  definite  and  clear,  that  we  can 
locate  with  absolute  certainty  the  sphere  of  the  first  four  trum- 
pet-judgments. The  issues  of  prophecy  are  definite  both  as  to 
time  and  place.  We  may  not  be  able  to  give  any  of  the  details 
of  the  prophetic  judgments  that  shall  accomplish  the  over- 


8  The  Sounding  of  the  Jubilee  Horns  203 

throw  of  the  world-empires,  but  we  can  define  the  extent  of 
their  duration,  and  locate  with  absolute  certainty  the  storm- 
center.  While  prophecy  plainly  declares  that  the  whole  world 
is  on  the  way  to  restoration,  it  at  the  same  time  defines  clearly 
the  particular  part  of  the  earth  where  this  restoration  shall  be 
wrought  out. 

Daniel's  vision  of  the  Gentile  supremacy  carries  us  to  the 
end  of  the  Jewish  age  during  which  everlasting  righteousness 
is  to  be  brought  in.  The  fourth  kingdom  of  which  Daniel 
speaks  is,  by  the  common  consent  of  all  commentators,  the 
Roman  empire.  Daniel  says :  "  I  saw  in  the  night  visions, 
and,  behold,  one  like  the  Son  of  man  came  with  the  clouds  of 
heaven,  and  came  to  the  Ancient  of  days,  and  they  brought 
him  near  before  him.  And  there  was  given  him  dominion, 
and  glory,  and  a  kingdom,  that  all  people,  nations,  and  lan- 
guages, should  serve  him :  his  dominion  is  an  everlasting  do- 
minion, which  shall  not  pass  away,  and  his  kingdom  that 
which  shall  not  be  destroyed  "  (Dan.  7:  13-14).  These  words 
apply  to  the  time  of  the  fourth  kingdom.  The  Roman  empire 
must  therefore  be  in  existence  when  the  Son  of  man  comes, 
and  it  is  no  more  difficult  to  conceive  of  the  revival  of  that 
empire  than  it  is  to  conceive  of  the  revival  of  Israel.  With- 
out such  a  revival  no  fulfillment  of  Daniel's  prophecy,  nor  of 
Revelation  either,  can  be  possible. 

That  empire,  with  Israel  once  more  under  its  iron  heel, 
defines  the  field  for  the  fulfillment  of  prophecy.  The  extent 
of  the  Roman  empire  during  the  last  days  will  come  more 
definitely  before  us  in  the  consideration  of  the  thirteenth 
chapter.  Whatever  partial  fulfillment  may  be  found  in  history 
for  these  trumpet- judgments,  it  is  perfectly  manifest  that  the 
complete  and  final  fulfillment  can  only  be  in  the  last  days,  and 
in  immediate  connection  with  the  events  that  are  related  to 
Israel's  restoration  and  blessing. 

The  judgment  following  the  first  trumpet  smites  the  earth 
but  only  extends  to  a  "  third  part." 

This  reserve  of  a  "  third  part  "  for  judgment  may  speak  of 


204  The   Unfolding  of  the  Ages  8 

some  special  claim  of  God  to  it.  Out  of  the  days  of  the  week 
God  reserved  one  for  Himself;  out  of  the  nations  of  mankind 
He  reserved  one  for  Himself,  and  of  the  earth  He  has  also 
reserved  for  Himself  that  portion  of  it  in  which  Israel  was 
established,  and  which  is  spoken  of  as  "  Immanuel's  land." 
May  this  not  be  the  "  third  part "  smitten  in  order  to  Israel's 
deliverance? 

The  storm  is  similar  to  one  that  overwhelmed  the  realm  of 
Pharaoh,  when  Jehovah  was  pleading  with  him  to  allow  His 
people  Israel  to  depart.  "  Moses  stretched  forth  his  rod  to- 
ward heaven :  and  the  Lord  sent  thunder  and  hail,  and  the 
fire  ran  along  upon  the  ground ;  and  the  Lord  rained  hail  upon 
the  land  of  Egypt.  So  there  was  hail,  and  fire  mingled  with 
the  hail,  very  grievous,  such  as  there  was  none  like  it  in 
all  the  land  of  Egypt  since  it  became  a  nation  "  (Ex.  9:  23-24). 
That  storm  in  Egypt  was  one  in  a  series  of  judgments  which 
eventually  delivered  Israel  from  the  hands  of  the  Egyptians. 

The  hailstorm,  spoken  of  in  Revelation,  is,  manifestly,  for 
the  same  blessed  purpose ;  but  it  shall  now  accomplish  Israel's 
full  and  final  deliverance.  From  the  storm  that  swept  over 
Egypt,  Goshen,  the  land  where  the  Israelites  dwelt,  was  alone 
exempt.  In  Revelation  the  storm  smites  the  land  where  Israel 
dwells,  and  seems  to  be  called  forth  by  the  open  defiance  shown 
in  setting  up  the  abomination  of  desolation  in  the  holy  place. 
In  the  deliverance  under  Moses,  God  was  executing  judgment 
upon  the  gods  of  Egypt.  In  the  deliverance  wrought  out  here, 
God  shall  execute  judgment  upon  him,  "  who  opposeth  and 
exalteth  himself  above  all  that  is  called  God,  or  that  is  wor- 
shiped ;  so  that  he  as  God  sitteth  in  the  temple  of  God,  show- 
ing himself  that  he  is  God  "  (2  Thess.  2:  4). 

"  Hail  "  and  "  fire  "  are  the  symbols  of  cold  and  heat.  The 
cold  may  testify  to  the  withdrawal  of  God,  and  the  heat  to  the 
execution  of  judgment.  These  symbols  of  judgment  are  used 
in  the  expression :  "  The  Lord  also  thundered  in  the  heavens, 
and  the  Highest  gave  his  voice ;  hailstones  and  coals  of  fire  " 
(Ps.  18:  13).     God  is  here  seen  manifesting  Himself  in  behalf 


8  The  Sounding  op  the  Jubilee  Horns  205 

of  the  One  whom  He  has  anointed  and  in  whose  exaltation  is 
involved  the  blessing  of  the  people  over  whom  He  is  to  be 
enthroned.  We  might  infer  from  this,  that  the  judgment  in 
Revelation  has  in  view  the  final  and  full  deliverance  of  Israel 
in  whose  behalf  it  is  wrought.  It  is  of  more  importance  to  have 
a  conception  of  the  end  in  view  than  to  know  the  exact  way  by 
which  the  end  is  accomplished.  All  of  these  trumpet- judg- 
ments move  steadily  on  to  effect  the  one  purpose  of  bringing 
Christ's  enemies  under  His  feet.  When  the  last  trumpet 
sounds,  the  end  is  accomplished,  and  the  Messiah  is  proclaimed 
the  King. 

When  the  second  angel  sounds,  "  as  it  were  a  great  moun- 
tain burning  with  fire  was  cast  into  the  sea,  and  the  third  part 
of  the  sea  became  blood;  and  the  third  part  of  the  creatures 
which  were  in  the  sea  which  had  life  died;  and  the  third  part 
of  the  ships  was  destroyed." 

The  sea  is  here  in  contrast  with  the  land  where  the  first 
judgment  fell.  If  the  land  speaks  of  Israel ;  the  sea,  even  more 
plainly,  does  so  of  the  surrounding  nations.  In  the  thirteenth 
chapter  of  Matthew,  where  Christ  in  parable  gives  us  the 
character  His  kingdom  would  take  during  His  absence,  the 
same  contrast  is  seen.  He  "  went  out  of  the  house,  and  sat  by 
the  seaside."  The  "  house,"  representing  Israel,  had  rejected 
Him,  and  He  turns  to  the  Gentiles,  represented  by  the  sea,  in 
order  to  choose  out  from  them  a  company  of  believers  in  Him. 
The  judgment  of  the  second  trumpet  falls  more  especially 
upon  the  nations. 

In  Jeremiah  we  read :  "  Behold,  I  am  against  thee,  O  destroy- 
ing mountain,  saith  the  Lord,  which  destroyest  all  the  earth: 
and  I  will  stretch  out  mine  hand  upon  thee,  and  roll  thee  down 
from  the  rocks,  and  will  make  thee  a  burnt  mountain  "  ( Jer. 
51:  25). 

When  the  disciples  marveled  at  the  withering  of  the  fig  tree, 
"  Jesus  answered  and  said  unto  them.  Verily  I  say  unto  you, 
If  ye  have  faith,  and  doubt  not,  ye  shall  not  only  do  this  which 
is  done  to  the  fig  tree,  but  also  if  ye  shall  say  unto  this  mountain, 


20G  The  Unfolding  of  the  Ages  8 

Be  thou  removed,  and  be  thou  cast  into  the  sea ;  it  shall  be 
done  "  (Matt.  21 :  21).  The  mountain  of  which  Jesus  speaks 
is  some  mighty  power  opposing  the  establishment  of  His 
kingdom.  Jeremiah  and  Jesus  have  the  same  thing  in  mind, 
and  under  the  second  trumpet  this  mountain  is  cast  into  the  sea. 

A  "  burning  mountain  "  suggests  volcanic  forces  which  in 
their  eruptive  power  accomplish  self-destruction.  The  final 
form  of  world-empire  development  is  given  us  in  the  second 
Psalm :  "  The  kings  of  the  earth  set  themselves,  and  the  rulers 
take  counsel  together,  against  the  Lord,  and  against  his 
anointed."  Peter  shows  us,  in  the  application  of  this  prophecy 
to  Christ,  how  the  Jew  and  Gentile  were  found  in  combined 
opposition  to  the  Messiah.  The  same  combination  shall  be 
manifest  in  the  last  days. 

In  the  mountain  burning  with  fire  there  is  something  more 
specific  than  a  general  world-empire.  The  prophecy  of  Jere- 
miah, to  which  we  have  referred,  tells  us  that  Jehovah  would 
make  Babylon  as  a  burnt  mountain.  The  prophet  is  unques- 
tionably speaking  of  a  literal  Babylon  on  the  Euphrates,  which 
overshadowed  and  finally  swept  Judah  and  Jerusalem  into  cap- 
tivity. In  the  fifty-first  chapter  as  well  as  in  other  places,  the 
prophet  foretells  in  the  most  solemn  language  the  awful  and  cer- 
tain doom  of  Babylon.  The  terms  of  the  prophecy  comprehend 
the  utter  annihilation  of  that  city.  The  destruction  of  Babylon 
under  Cyrus  neither  fulfills  Old  Testament  prophecy,  nor  the 
eighteenth  chapter  of  Revelation.  The  fall  of  Babylon,  fore- 
told in  the  eighteenth  chapter,  is  given  us  by  John  more  than 
five  hundred  years  after  the  overthrow  of  the  city  by  Cyrus. 
There  being  no  city  to  fall,  the  term  "  Babylon "  is  very 
generally  applied  to  the  Roman  empire,  or  perhaps  more 
definitely  to  the  city  of  Rome  itself.  This  interpretation  seems 
also  to  be  justified  by  the  terms  of  the  seventeenth  chapter  in 
which  the  beast  ridden  by  the  scarlet  woman  is  undoubtedly 
the  literal  city  of  Rome.  A  further  confirmation  is  found  in 
the  fact  of  the  woman  being  styled  "  Mystery,"  Babylon.  The 
evidence  seems  complete. 


8  The  Sounding  of  the  Jubilee  Horns  207 

This  is  not  the  time  to  look  carefully  into  this,  as  we  shall 
need  to  do  when  we  come  to  those  chapters.  It  is  enough  to 
say  here  that  the  Babylon  of  the  eighteenth  chapter  is  not  the 
"  Mystery,"  Babylon  of  the  seventeenth.  The  fall  of  Babylon 
is  yet  to  be ;  and  for  this  it  must  come  into  existence  again. 
There  ought  to  be  no  more  difficulty  in  conceiving  of  the 
restoration  of  Babylon  than  in  conceiving  of  the  restoration 
of  Rome. 

When  Babylon  was  overthrown  by  Cyrus  there  was  no 
complete  destruction;  because  the  city  remained  throughout 
the  entire  reign  of  the  Persian  monarchs,  and  the  royal  courts 
were  held  there  part  of  every  year.  Enormous  ruins  were  in 
existence  at  the  time  of  Alexander  the  Great.  He  undoubtedly 
intended  to  restore  the  city,  but  was  prevented  by  his  early 
death.  The  statement  has  been  made,  that  after  the  death  of 
Napoleon  a  plan  was  found  among  his  papers  for  the  restora- 
tion of  Babylon.  We  shall  find,  as  we  proceed  in  our  study, 
that  the  reconstruction  of  the  city  is  a  prophetic  necessity. 
The  second  trumpet  seems  to  be  the  first  indication  of  its 
reappearance.  It  is  not  the  burnt  mountain  of  Jeremiah; 
because  judgment  has  not  yet  annihilated  it.  It  is  however 
spoken  of  as  "burning."  The  internal  fires  that  shall  con- 
sume it  are  there,  and  shall  burst  forth  in  a  devouring  flame, 
and  accomplish  the  overthrow  of  this  imperial  seat  of  Satan. 
The  reconstruction  of  the  city  has  its  baneful  effect  upon  the 
surrounding  nations.  It  comes  into  existence  through  terrific 
warfare.  It  is  raised  in  a  sea  of  blood,  and  affects  the  armies 
and  navies  of  the  world.  Under  the  fifth  trumpet  this  subject 
will  come  before  us  again,  and  Babylon  will  be  seen  to  have 
a  place  of  commanding  importance  until  the  final  judgment 
falls,  and  like  a  millstone  she  sinks  beneath  the  waves  to  rise  no 
more. 

When  the  third  angel  sounds,  "  a  great  star  "  is  seen  falling 
from  heaven,  and  "  burning  as  a  lamp."  The  name  of  the 
star  is  "  Wormwood,"  and  it  embitters  the  "  rivers "  and 
"  springs  of  waters."     The  rivers  and  springs  of  water  speak 


208  The  Unfolding  of  the  Ages  8 

of  refreshment.  They  represent  spiritually  what  the  soul 
hungers  for,  and  without  which  it  can  never  be  satisfied.  At 
the  well  of  Jacob,  Jesus  said  to  the  woman  of  Samaria: 
"  Whosoever  drinketh  of  this  water  shall  thirst  again :  but 
whosoever  drinketh  of  the  water  that  I  shall  give  him  shall 
never  thirst ;  but  the  water  that  I  shall  give  him  shall  be  in  him 
a  well  of  water  springing  up  into  everlasting  life  "  (John  4: 
13-14).  Whether  he  knows  it  or  not,  man  hungers  and  thirsts 
for  truth :  the  truth  of  his  own  lost  condition,  and  of  salvation 
through  the  sovereign  grace  of  God.  This,  preached  in  all  its 
blessed  simplicity,  gives  life  to  dying  men ;  but  more  and  more 
the  ears  of  men  are  turned  away  from  the  imperial  voice  that 
alone  can  speak  peace  to  them.  Long  ago  Paul  told  Timothy : 
"  That  in  the  latter  times  some  shall  depart  from  the  faith,  giv- 
ing heed  to  seducing  spirits,  and  doctrines  of  devils." 

The  same  apostle  wrote  to  the  Thessalonians,  that  in  the 
last  days  there  should  be  those,  who,  "  because  they  received 
not  the  love  of  the  truth,  that  they  might  be  saved,"  should  be 
given  over  to  "  strong  delusions,  that  they  should  believe  a  lie  " 
(2  Thess.  2:  lO-Il). 

It  is  only  after  a  long  and  willful  rejection  of  His  grace  that 
God  would  so  deal  with  men.  This  literally  comes  to  pass 
when  the  third  angel  sounds.  "  There  fell  out  of  heaven  a 
great  star."  This  star,  not  like  the  "  star  "  that  was  the  mes- 
senger to  the  churches,  is  a  wicked  pretense,  for  he  is  seen  as 
"  fallen  from  heaven."  He  is  a  false  teacher.  Instead  of  bear- 
ing witness  to  the  truth,  in  all  its  blessed  simplicity,  he  embitters 
these  waters  with  absinthe,  a  strong  and  intoxicating  draught, 
which  turns  the  water  of  life  into  the  instrument  of  death. 
False  teachers  there  have  been  from  the  beginning,  but  they 
multiply  faster  and  faster  as  the  age  darkens  toward  the  close. 
The  result  of  this  shall  be,  that  those  who  persist  in  rejecting 
the  truth  shall  be  given  over  to  a  strong  delusion  and  believe  a 
lie.  Man's  refusing  of  Christ's  truth  results  in  his  becoming 
a  believer  in  Satan's  lie. 

When  the  fourth  angel  sounds,  the  sun,  moon,  and  stars 


8  The  Sounding  of  the  Jubilee  Horns  309 

are  smitten.  Both  spiritually  and  physically,  "  the  heavens 
rule,"  and  these  lights  of  the  firmament,  the  sun  and  moon,  are 
spoken  of  as  ruling  lights ;  the  one  for  the  day,  and  the  other 
for  the  night.  Christ,  as  long  as  He  was  in  the  world,  was  the 
light  of  it.  He  says :  "  I  must  work  the  works  of  him  that 
sent  me  while  it  is  day,  the  night  cometh  when  no  man  can 
work."  The  night  came,  and  the  Light  of  the  world  was 
quenched ;  but  God  has  given  us  "  the  prophetic  word  con- 
firmed, to  which  ye  do  well  in  taking  heed  (as  to  a  lamp  that 
shineth  in  an  obscure  place,  until  the  day  dawn  and  the 
morning  star  ariseth)  in  your  hearts  "  (2  Pet.  i  :  19.  Gr.). 

The  darkening  of  the  sun,  moon  and  stars  might  naturally 
enough  be  the  result  of  heretical  and  false  teaching.  In  fact 
it  would  be  the  inevitable  result.  But  we  can  scarcely  think, 
that  the  fourth  trumpet  should  merely  announce  the  results 
following  the  first  three.  These  lights  of  the  firmament  speak 
naturally  also  of  government  over  the  earth  and  yet  under 
control  of  heaven.  As  long  as  man  exercises  power  upon 
earth,  no  matter  what  the  form  of  government  may  be,  it  will 
remain  true,  that  "  the  powers  that  be  are  ordained  of  God." 
Nebuchadnezzar,  the  Babylonian  king,  was  driven  out  to  eat 
grass  with  the  beasts  of  the  field,  until  he  should  understand 
"  that  the  most  High  ruleth  in  the  kingdom  of  men,  and  giveth 
it  to  whomsoever  he  will."  When  the  judgments  of  God  smite 
the  earth,  the  government  then  in  existence,  whether  it  be 
imperial  Rome  or  imperial  Babylon,  shall  hold  only  a  delegated 
authority.  God  surrenders  His  sovereignty  neither  to  Satan 
nor  to  man. 

The  judgment  of  the  fourth  trumpet  smites  some  imperial 
head  of  empire.  The  restriction  is  again  made  to  a  third  part, 
the  third  part,  as  we  have  seen,  of  the  prophetic  earth,  and  it 
may  refer  here  to  the  western  third  of  the  Roman  empire 
revived.  The  rider  of  the  white  horse,  who  appears  when 
the  first  seal  is  broken,  receives,  when  the  fourth  trumpet 
sounds,  a  deadly  wound  which  is  afterwards  healed.  This 
identifies  him  with  the  smitten  imperial  head  already  spoken 


210  The  Unfolding  of  the  Ages  8 

of,  but  the  details  of  the  subject  will  come  before  us  in  their 
proper  connection. 

After  these  four  trumpets  sound  there  is  a  vision  of  an 
"  eagle  flying  in  mid-heaven,  saying  with  a  loud  voice,  Woe, 
woe,  woe,  to  those  that  dwell  upon  the  earth,  by  reason  of  the 
rest  of  the  trumpet-voices  of  the  three  angels  which  are  about 
to  sound."  Jesus,  it  seems,  must  have  had  these  woe-trumpets 
in  mind  when  He  said :  "  Wheresoever  the  carcase  is,  there  will 
the  eagles  be  gathered  together  "  (Matt,  24:  28).  In  the  seeth- 
ing and  corrupting  mass  of  world-empire  at  the  close  of  the 
age  is  found  the  carcass,  and  the  birds  of  prey  begin  to  circle 
around  in  the  ever-darkening  clouds  above  it.  When  this 
awful  feast  is  at  last  fully  prepared,  these  vultures  shall  be 
summoned  by  an  angel  standing  in  the  sun,  and  by  him  be 
bidden  to  eat  what  is  termed  in  the  awful  language  of  Scrip- 
ture The  Supper  of  the  Great  God. 


XVII 

THE  ABYSS 

And  the  fifth  angel  sounded,  and  I  saw  a  star  fallen  from  heaven 
unto  the  earth,  and  there  was  given  unto  him  the  key  of  the  pit  of 
the  abyss.  And  he  opened  the  pit  of  the  abyss;  and  there  arose  a 
smoke  out  of  the  pit  as  the  smoke  of  a  great  furnace;  and  the  sun 
was  darkened,  and  the  air,  by  the  smoke  of  the  pit.  And  out  of  the 
smoke  came  forth  locusts  upon  the  earth,  and  there  was  given  unto 
them  authority  as  the  scorpions  of  the  earth  have  authority;  and  it 
was  said  to  them  that  they  should  not  hurt  the  grass  of  the  earth,  nor 
any  green  thing,  nor  any  tree,  but  only  the  men  who  have  not  the 
seal  of  God  upon  their  foreheads ;  and  it  was  given  them  that  they 
should  not  kill  these,  but  that  they  should  be  tormented  five  months ; 
and  their  torment  was  as  the  torment  of  a  scorpion  when  he  striketh 
a  man.  And  in  those  days  men  shall  seek  death  and  shall  in  no 
wise  find  it,  and  shall  long  to  die  and  death  shall  flee  from  them. 
And  the  likenesses  of  the  locusts  were  like  horses  prepared  for  war; 
and  on  their  heads  were  as  it  were  crowns  like  gold,  and  their  faces 
were  as  the  faces  of  men,  and  they  had  hair  as  the  hair  of  women, 
and  their  teeth  were  as  those  of  lions,  and  they  had  breastplates,  as 
it  were  iron  breastplates ;  and  the  sound  of  their  wings  was  as  the 
sound  of  chariots  of  many  horses  running  to  the  battle;  and  they 
have  tails  like  scorpions,  and  stings ;  and  their  authority  was  in  their 
tails  to  hurt  men  five  months.  They  have  over  them  a  king,  the  angel 
of  the  abyss :  his  name  is  in  the  Hebrew  Abaddon,  and  in  the  Greek 
he  has  the  name  Apollyon.  The  first  woe  is  past.  Behold,  there 
come  still  two  woes  after  these  things. — (Chapter  9:  1-12.) 

THE  woe-trumpets  bring  to  pass  the  full  and  final 
development  of  evil  introduced  by  the  apostate  star 
of  the  third.  The  perversion  of  truth  through 
embittering  the  fountains  of  life  culminates  in  a 
general  apostasy.  Men  everywhere  are  given  up  to  "  seducing 
spirits  and  doctrines  of  demons." 

The  "  star  "  of  the  fifth  trumpet  is  seen,  not  to  fall,  but  as 
already  fallen,  and  there  is  given  to  him  "  the  key  of  the  abyss." 


212  The   Unfolding    of   thh   Ages  9 : 1-13 

The  Greek  word,  which  in  the  common  version  is  translated 
"  bottomless,"  is  literally  the  "  abyss."  It  is  the  word  used  in 
the  Greek  translation  of  the  Old  Testament  to  express  the 
"  deep  "  of  the  second  verse  of  the  first  chapter  of  Genesis. 
"  The  earth  was  without  form,  and  void ;  and  darkness  was 
upon  the  face  of  the  abyss."  The  legion  of  demons,  before 
being  cast  out  of  the  demoniac  of  Gadara,  besought  Jesus, 
"  that  he  would  not  command  them  to  go  out  into  the  deep  " 
(Luke  8:  31).  The  word  for  "  deep  "  in  the  Greek  is  "  abyss," 
and  it  here  seems  to  indicate  a  place  of  torment  dreaded  by  the 
demons.  The  same  word  is  used  by  Paul  in  the  epistle  to  the 
Romans :  "  Say  not  in  thine  heart,  Who  shall  ascend  into 
heaven?  (that  is,  to  bring  Christ  down  from  above)  :  or.  Who 
shall  descend  into  the  deep?  (that  is,  to  bring  up  Christ  again 
from  the  dead)"  (Rom.  10:6-7).  The  word  translated 
"  deep  "  is  literally  the  abyss,  and  in  this  passage  evidently 
means  the  place  into  which  the  dead  are  gone.  The  king  of 
the  demons  is  called  the  "  angel  of  the  abyss  " :  but,  before 
speaking  of  him,  let  us,  if  possible,  discover  what  Scripture 
intends  to  convey  to  us  by  this  word  abyss.  If,  as  Paul 
clearly  intimates,  this  be  the  place  of  departed  spirits,  the 
question  still  remains,  Is  it  the  same  as  hades?  It  might  also 
be  asked.  Is  it  the  same  place  as  "  tartarus  "  into  which  the 
angels  that  sinned  are  cast,  and  "  delivered  into  chains  of 
darkness,  to  be  reserved  unto  judgment"?  (2  Pet.  2:4). 

In  Greek  mythology  tartarus  was  the  lower  part,  or  the 
abyss  of  hades,  where  the  spirits  of  wicked  men  were  impris- 
oned and  tormented.  Hades,  as  we  have  already  seen,  was  a 
place  to  which,  prior  to  the  resurrection  of  Christ,  the  disem- 
bodied spirits  of  all  men,  good  and  bad,  were  alike  consigned. 
The  righteous  were  separated  from  the  evil  by  a  great  chasm. 
(Luke  16:26).  May  not  this  chasm  suggest  that  there  is,  in 
all  reality,  lower  down  than  hades  itself,  a  pit  of  woe  to 
which  the  fallen  angels  are  delivered  ?  Is  it  not  also  that  place 
of  torment  from  which  the  demons  besought  exemption  for  a 
time? 


9 : 1-13  The  Abyss  213 

The  "  beast  "  of  the  seventeenth  chapter  is  spoken  of  as 
ascending  "  out  of  the  bottomless  pit,"  that  is,  out  of  the  pit  of 
the  abyss.  Satan  is  cast  into  the  abyss  and  confined  there  for  a 
thousand  years  during  the  Millennial  reign  of  Christ.  (Rev. 
2o:  3).  These  passages  set  before  us  the  New  Testament  usage 
of  the  word.  The  corresponding  Hebrew  word  is  found  more 
frequently  and  is  usually  translated  "deep  "  or  "  depth."  At 
the  time  of  the  deluge,  "  the  fountains  of  the  great  deep  were 
broken  up,  and  the  windows  of  heaven  were  opened  " ;  and 
when  the  flood  was  over,  "  the  fountains  of  the  deep  and  the 
windows  of  heaven  were  stopped"  (Gen.  7:  11,  8:2).  Here 
evidently  there  is  a  distinction  between  "  the  fountains  of  the 
deep,"  and  "  the  windows  of  heaven." 

In  Jacob's  last  prophecy  Joseph  is  given  promise  of  "  bless- 
ings of  heaven  above,"  and  "  blessings  of  the  deep  that  lieth 
under"  (Gen.  49:25).  These  blessings  of  the  deep,  here 
spoken  of  as  accruing  to  Joseph,  evidently  testify  to  the 
acquired  glories  of  Christ,  won  by  his  descent  into  the  realms 
of  death. 

Of  similar  import  are  the  last  words  of  Moses  concerning 
Joseph :  "  Blessed  of  the  Lord  be  his  land,  for  the  precious 
things  of  heaven,  for  the  dew,  and  for  the  deep  that  coucheth 
beneath  "  (Deut.  33  :  13).  "  The  abyss  that  coucheth  beneath  " 
is  again  seen  to  come  under  the  hand  of  Joseph  for  blessing. 

In  the  song  of  Moses  the  word  is  depth.     (Ex.  15:  5-8), 

When  the  Lord  answered  Job  out  of  the  whirlwind.  He  said : 
"  The  waters  are  hid  as  with  a  stone,  and  the  face  of  the  deep 
is  frozen  "  (Job  38 :  30).  The  revised  version  gives  "  cohereth," 
as  alternative  of  "  frozen."  May  not  the  face  of  the  abyss 
speak  of  the  frowning  doors  of  this  dungeon? 

In  the  thirty-sixth  Psalm  we  read :  "  Thy  righteousness  is 
like  the  great  mountains ;  thy  judgments  are  a  great  deep " 
(Ps.  36:  6).  The  "  deep  "  again  is  the  abyss,  which  is  never- 
theless opened  to  the  searching  judgment  of  God. 

In  the  misery  of  a  soul  separated  from  God,  the  Psalmist 
says  in  another  place:  "Deep  calleth  unto  deep  at  the  noise 


214  The   Unfolding   of  the   Ages  9 : 1-13 

of  thy  waterspouts;  all  thy  waves  and  thy  billows  are  gone 
over  me"  (Ps.  42:7).     It  is  the  same  ominous  word, — abyss. 

In  Psalm  135:6  we  read:  "Whatsoever  the  Lord  pleased 
that  did  he  in  heaven,  and  in  earth,  in  the  seas,  and  all  deep 
places  " — literally,  "  all  places  of  the  abyss."  Here  there  is 
evidently  a  distinction  between  the  sea,  and  that  which  lies 
deeper  than  the  sea.* 

In  the  final  summons  to  praise  Jehovah,  found  in  the  one 
hundred  and  forty-eighth  Psalm,  response  is  demanded  not 
only  from  "  the  earth " ;  but  from  "  the  dragons,  and  all 
deeps." 

In  the  eighth  chapter  of  Proverbs,  which  manifestly  enough 
refers  to  Christ,  we  read :  "  I  was  set  up  from  everlasting,  from 
the  beginning,  or  ever  the  earth  was.  When  there  were  no 
depths,  I  was  brought  forth ;  when  there  were  no  fountains 
abounding  with  water.  Before  the  mountains  were  settled, 
before  the  hills  was  I  brought  forth :  while  as  yet  he  had  not 
made  the  earth,  nor  the  fields,  nor  the  highest  part  of  the  dust 
of  the  world.  When  he  prepared  the  heavens,  I  was  there: 
when  he  set  a  compass  upon  the  face  of  the  depth:  when  he 
established  the  clouds  above:  when  he  strengthened  the  foun- 
tains of  the  deep:  when  he  gave  to  the  sea  his  decree,  that  the 
waters  should  not  pass  his  commandment:  when  he  appointed 
the  foundations  of  the  earth :  then  I  was  by  him,  as  one  brought 
up  with  him  :  and  I  was  daily  his  delight,  rejoicing  always 
before  him ;  rejoicing  in  the  habitable  part  of  his  earth ;  and 
my  delights  were  with  the  sons  of  men"  (Prov.  8:23-31). 
In  this  passage  we  again  have  the  abyss  in  contrast  with  the 
sea. 

In  two  places  in  Isaiah,  (51:10  and  63:13),  the  prophet 
appears  to  use  the  word  exclusively  of  the  sea. 

In  his  prophecy  of  the  fall  of  Tyrus  Ezekiel  says :  "  Thus 
saith  the  Lord  God ;  When  I  shall  make  thee  a  desolate  city, 
like  the  cities  that  are  not  inhabited ;  when  I  shall  bring  up  the 

*  In  Prov.  3:20;  Ps.  78:  15,  104:6,  106:9,  and  107:26,  the  sea  alone 
seems  to  be  intended. 


9:1-13  The  Abyss  215 

deep  upon  thee,  and  great  waters  shall  cover  thee ;  when  I  shall 
bring  thee  down  with  them  that  descend  into  the  pit,  with  the 
people  of  old  time,  and  shall  set  thee  in  the  low  parts  of  the 
earth,  in  places  desolate  of  old,  with  them  that  go  down  to  the 
pit,  that  thou  be  not  inhabited ;  and  I  shall  set  glory  in  the  land 
of  the  living"  (Ezek.  26:19-20).  Here  the  abyss,  and  the 
"  great  waters  "  are  in  contrast,  and  the  dungeon  into  which 
Satan  is  to  be  cast  is  once  more  before  us.  Again  this  same 
prophet,  speaking  of  the  grim  figure  of  the  "  Assyrian  "  that 
is  to  have  so  prominent  a  place  in  the  last  days,  says :  "  The 
waters  made  him  great,  the  deep  set  him  up  on  high  "  (Ezek. 
31:4).  Here  again  the  waters,  and  the  abyss,  are  not  the 
same.  The  nations  of  the  earth  combine  with  the  dwellers  in 
the  abyss  to  make  the  Assyrian  great.  Though  thus  raised 
up,  he  shall  be  blasted,  as  the  prophet  assures  us,  and  "  cast 
down  to  hell  with  them  that  descend  into  the  pit"  (Ezek. 
31:16). 

Amos  speaks  of  the  fires  of  judgment  devouring  the  great 
deep.  (Amos.  7:4). 

In  the  glorious  vision  of  Habakkuk,  where  the  coming  of  the 
Lord  is  put  before  us,  the  prophet  says :  "  The  mountains  saw 
thee,  and  they  trembled:  the  overflowing  of  the  water  passed 
by:  the  deep  uttered  his  voice,  and  lifted  up  his  hands  on 
high"  (Hab.  3:10).  Everything  is  seen  to  bow  to  him,  "of 
things  in  heaven,  and  things  in  earth,  and  things  under  the 
earth  " ;  even  the  abyss  itself,  lifting  up  its  voice,  and  extending 
its  hands  to  God. 

These  appear  to  be  all  the  Old  Testament  passages  in  which 
the  Hebrew  word  corresponding  to  the  Greek  word  "  abyss  " 
is  found.  Taking  them  together  we  may  assume  with  reason- 
able confidence  that  they  speak  generally  of  a  dungeon,  or 
prison  of  God. 

Isaiah  says :  "  The  Lord  shall  punish  the  host  of  the  high 
ones  that  are  on  high,  and  the  kings  of  the  earth  upon  the 
earth.  And  they  shall  be  gathered  together,  as  prisoners  are 
gathered  in  the  pit,  and  shall  be  shut  up  in  the  prison,  and 


216  The  Unfolding  of  the  Ages  9 : 1-12 

after  many  days  shall  they  be  visited"  (Is.  24:21-22).  The 
"  pit  "  is  plainly  a  lower  part,  or  dungeon  of  the  abyss,  into 
which  Satan  and  his  allies  are  to  be  cast  to  await  their  judg- 
ment at  the  close  of  the  Millennium. 

"  Hades,"  or  "  sheol,"  is  that  compartment  of  the  abyss  to 
which  are  consigned  the  disembodied  spirits  of  the  wicked 
dead.  The  "  pit  "  is  apparently  a  deeper  dungeon  where  the 
rebel  angels  are  confined.  The  word  "  abyss  "  is  the  more  com- 
prehensive term,  indicating  the  w^hole  region  of  the  lost  from 
which,  as  already  noted,  the  demons,  in  the  days  of  our  Lord, 
besought  exemption  until  the  fixed  time  of  their  torment.  The 
fallen  angels,  confined  somewhere  in  it,  are  fettered  with 
"  chains  of  darkness  " ;  from  which  there  shall  be  no  escape 
until  the  time  of  their  final  doom.  Satan  is  not  there  yet. 
Demons,  though  not  all  of  them,  are  there :  and  the  pit  in  which 
they  are  confined  is  opened  by  "  the  fallen  star  "  in  order  to 
give  them  temporary  freedom. 

When  the  door  opens,  smoke,  "  as  the  smoke  of  a  great 
furnace,"  rolls  from  the  mouth  of  the  pit,  and  obscures  the  sun 
and  the  air ;  and  out  of  the  smoke  there  comes  forth  a  great 
army  of  "  locusts  " ;  and  there  is  given  to  them  authority  "  as 
the  scorpions  of  the  earth  have  authority."  And  they  have 
power  to  "  hurt  men,"  excepting  such  as  have  "  the  seal  of 
God  upon  their  foreheads."  We  do  not  need,  as  some,  to  think 
that  this  means  a  literal  opening  of  "  hades,"  or  "  sheol,"  out 
of  which  pour  forth  upon  earth  the  spirits  of  lost  men.  The 
"  locusts  "  do  not  come  out  of  "  hades,"  or  "  sheol,"  but  from 
the  "  pit,"  and  these  are  diflferent  localities  in  the  "  abyss." 
Confusion  is  wrought  by  the  common  thought  that  demons  are 
"  the  souls  of  dead  men,  particularly  the  spirits  of  those  who 
bore  a  bad  character  in  this  life."  This  view  is  erroneous; 
because  in  Scripture  the  spirits  of  the  dead  are  spoken  of  in 
a  way  to  imply  their  removal  altogether  from  the  sphere  of 
earth,  and  they  are  judged  according  to  deeds  "  done  in  the 
body,"  not  out  of  it.  Demons  are  neither  restricted  in  this 
way,  nor  judged  after  the  same  manner.     The  smoke  comes 


9 : 1-12  The  Abyss  217 

from  the  pit,  and  the  locusts  that  issue  are  demons  delivered 
from  prison,  and  they  are  loosed  to  give  effect  to  the  words : 
"  Now  the  Spirit  speaketh  expressly,  that  in  the  latter  times 
some  shall  depart  from  the  faith,  giving  heed  to  deceiving 
spirits,  and  teachings  of  demons  "  (i  Tim.  4:  i  Gr.).  Demons 
are  commonly  spoken  of  as  "  disembodied  spirits  of  wicked 
men,"  that  is,  of  men  as  we  know  them — without  taking  into 
consideration  the  possibility  of  another  race  of  men  existing 
before  Adam.  This  opinion  is  open  to  a  serious  objection 
which  a  careful  examination  of  Scripture  seems  to  confirm. 
The  word  "  demon  "  is  not  found,  either  in  the  English  version 
of  the  Old  Testament,  or  of  the  New.  The  word,  in  Hebrew 
and  Greek  both,  that  means  demon  has  been  translated  "  devil," 
or  "  devils,"  and  this  has  necessarily  obscured  the  true  mean- 
ing. The  subject  is  altogether  too  serious  to  be  passed  over 
lightly.  If,  in  addition  to  other  powers  opposed  to  him,  man 
is  subject  to  an  outbreak  of  demons,  he  should  seek  to  know 
what  the  Scripture  has  to  say  about  them. 

"  By  him,"  that  is  Christ,  "  were  all  things  created,  that  are 
in  heaven,  and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  dominions,  or  principalities,  or  powers :  all 
things  were  created  by  him,  and  for  him  "  (Col.  i  :  16).  That 
these  thrones,  and  dominions,  and  principalities,  and  powers 
are  not  to  be  limited  to  government  over  the  earth  is  manifest 
from  another  statement  found  in  the  epistle  to  the  Ephesians 
where  it  says :  "  We  wrestle  not  against  flesh  and  blood,  but 
against  principalities,  against  powers,  against  the  rulers  of  the 
darkness  of  this  world,  against  spiritual  wickedness  in  high 
places"  (Eph.  6:12).  Here  is  something  altogether  apart 
from  flesh  and  blood,  and  in  awful  opposition  to  us.  Whatever 
these  principalities  and  powers  may  refer  to,  they  are  not 
merely  over  the  earth,  but  are  connected  with  Satan  and  his 
angels,  who  are  rulers  of  "  the  darkness  of  this  world." 
"  Spiritual  wickedness  in  high  places  "  should  be  translated — 
as  the  margin  gives  it — "  wicked  spirits  in  the  heavenlies." 

Is  it  not  possible  that  these  "  wicked  spirits  "  may  be  the 


218  The   Unfolding   of   the   Ages  9 : 1-12 

demons  of  which  Scripture  speaks?  When  we  come  to  exam- 
ine the  passages  where  the  word  is  found,  we  shall  see  that 
they  are  always  spoken  of  as  "  wicked  "  or  "  unclean  spirits." 
Their  access  to  the  heavenly  places  presents  no  greater  difficulty 
than  that  of  Satan's  being  there.  They  are  certainly  not  the 
disembodied  spirits  of  wicked  men,  because  the  latter  are  in 
"  sheol,"  or  "  hades,"  and  not  in  heavenly  places.  That  the 
evil  spirits  in  heavenly  places  are  of  those  that  have  survived 
the  wreck  of  a  preadamite  earth  is  the  only  theory  that  seems 
to  have  any  evidence  whatever  to  support  it.  Satan,  together 
with  fallen  principalities  and  powers,  is  certainly  in  revolt 
against  God.  Scripture  is  clear  as  to  this  and  also  as  to  the 
fact  that  Satan  is  the  prince  of  the  demons,  and  this  implies 
that  they  also,  while  subordinate  to  himself,  are  involved  in 
his  rebellion. 

Peter  speaks  of  a  water- judgment  that  can  hardly  be 
referred  to  as  the  deluge  of  Noah.  He  says :  "  By  the  word  of 
God  the  heavens  were  of  old,  and  the  earth  standing  out  of 
the  water  and  in  the  water:  whereby  the  world  that  then  was, 
being  overflowed  with  water,  perished"  (2  Pet.  3:5-6). 
What  does  he  mean  when  he  says,  "  The  world  that  then  was, 
being  overflowed  with  water,  perished  "  ?  It  must  be  per- 
fectly evident  that  the  heaven  and  the  earth  which  are  now, 
and  which  the  apostle  speaks  of  in  contrast  with  the  world  that 
then  was,  not  only  survived  the  deluge  of  Noah,  but  are  also, 
as  the  apostle  affirms,  "  kept  in  store,  reserved  unto  fire  against 
the  day  of  judgment  and  perdition  of  ungodly  men  "  (2  Pet. 
3:7).  Science  has  for  a  long  time  arrayed  itself  against  any 
attempt  at  biblical  chronology.  It  is  just  as  positive  also 
against  any  universal  flood  in  the  time  of  Noah.  lUit  is  it  not 
possible  that  there  was  a  flood  antecedent  to  the  days  of  Noah, 
by  which,  as  Peter  affirms,  the  world  that  then  was  actually 
perished?  If  this  theory  can  be  proved,  then  Scripture  will 
make  to  science  a  larger  contribution  than  science  has  ever 
made  to  Scripture.  It  is  absolutely  certain  that  the  second 
verse  of  the  first  chapter  of  Genesis  speaks  of  a  shoreless  sea 


9 : 1-13  The  Abyss  219 

over  which  a  pall  of  darkness  hangs.  Now  "  through  faith 
we  understand  that  the  worlds  were  framed  by  the  word  of 
God,  so  that  things  which  are  seen  zvere  not  made  of  things 
which  do  appear"  (Heb,  11:3).  This  declaration  sweeps 
back  to  the  beginning ;  before  that  awful  darkness  lay  upon  the 
face  of  the  deep.  "  In  the  beginning  God  created  the  heaven 
and  the  earth."  By  the  word  of  His  mouth  they  came  into 
being  and  "  the  morning  stars  sang  together."  All  was  perfect, 
for  all  was  the  work  of  an  all-wise  and  holy  God.  Thrones, 
and  dominions,  principalities,  and  powers  were  also  brought 
into  existence  by  the  same  authoritative  word.  But  thrones 
and  dominions  involve  subjects  over  whom  rule  has  been  estab- 
lished. The  apostle  speaks  of  our  conflict  with  principalities, 
and  powers,  and  the  rulers  of  the  darkness  of  this  world,  and 
wicked  spirits  in  heavenly  places,  and  this  implies  that  one 
(or  more)  of  these  original  principalities  and  powers  have 
been  blasted  by  Almighty  God  and  are  now  arrayed  in  rebellion 
against  Him  and  His  people.  Let  it  be  granted  that  the  orig- 
inal earth  were  the  scene  of  this  jurisdiction  and  rebellion,  and 
Scripture  shall  no  longer  be  chargeable  with  contradicting  any 
proved  fact  of  science.  The  second  verse  of  the  first  chapter 
of  Genesis  may  read,  and  correctly  so:  "The  earth  became 
to-hoo  and  ho-hoo,"  that  is,  desolate  and  empty,  "  and  darkness 
was  upon  the  face  of  the  deep." 

The  world  that  then  was,  perished;  the  world  that  now  is, 
is  the  restoration  of  that  ruin.  Such  an  hypothesis  makes  pos- 
sible the  suggestion  that  the  disembodied  spirits  of  preadamite 
men  and  women,  together  with  the  rebel  angels,  and  Satan  over 
all,  constitute  the  spiritual  hosts  of  evil  against  which  we  are 
called  upon  to  contend.  Beneath  the  roaring  flood  that  caused 
the  ruin  of  the  original  earth  God  may  have  established  a 
prison  house  for  such  rebels,  and,  for  aught  we  know,  the  ocean 
bed  may  be  the  bar  of  this  pit.  That  some  of  these  spirits 
have  been  consigned  there  already  is  clearly  evident  from  the 
Scripture ;  while  it  is  equally  evident  that  many  more,  includ- 
ing Satan,  are  yet  at  liberty.     From  the  evil,  which  even  now  is 


220  The  Unfolding  of  the  Ages  9 : 1-12 

manifest  around  us,  we  can  perhaps  form  some  little  estimate 
of  the  awful  afflictions  that  shall  overtake  the  world  when  the 
door  of  the  pit  is  opened,  and  the  locust  host  now  confined 
there  shall  swarm  forth.  Demons  were  certainly  at  liberty 
and  upon  earth  during  the  days  of  our  Lord,  and  if  they  are 
identical  with  "  the  wicked  spirits  in  the  heavenly  places,"  they 
are  at  liberty  still.  They  are  everywhere  spoken  of  in  the  New 
Testament  as  "  unclean  spirits."  They  are  the  subjects  of 
Satan  who  is  spoken  of  as  their  "  prince." 

The  Pharisees  said  of  Jesus :  "  This  fellow  doth  not  cast 
out  demons,  but  by  Beelzebub  the  prince  of  the  demons.  And 
Jesus  knew  their  thoughts,  and  said  unto  them,  Every  king- 
dom divided  against  itself  is  brought  to  desolation ;  and  every 
cit>'  or  house  divided  against  itself  shall  not  stand :  and  if  Satan 
cast  out  Satan,  he  is  divided  against  himself ;  how  shall  then  his 
kingdom  stand?  "  (Matt.  12:  24-26).  "  Beelzebub,  the  prince 
of  the  demons,"  and  "  Satan,"  according  to  this  statement,  are 
one  and  the  same  person.  The  passage  in  the  chapter  of  Revel- 
ation that  we  are  considering  says  of  the  demons  that  come 
out  of  the  pit :  "  They  have  over  them  a  king,  the  angel  of  the 
abyss:  his  name  is  in  the  Hebrew  Abaddon,  and  in  the  Greek 
he  has  the  name  Apollyon."  These  words,  in  Hebrew  and 
Greek  alike,  mean  "  the  destroyer." 

Jeremiah,  in  his  prophecy  against  Babylon,  says :  "  Thus 
saith  the  Lord ;  Behold,  I  will  raise  up  against  Babylon,  and 
against  them  that  dwell  in  the  midst  of  them  that  rise  up 
against  me,  a  destroying  wind"  (Jer.  51:  i).  The  word  for 
"  wind  "  is,  literally,  "  spirit,"  and  when  the  word,  translated 
"  raise,"  is  used  in  connection  with  it,  the  expression  means 
"  to  excite  a  spirit."  Jeremiah  prophesies  that  God  shall 
excite  against  Babylon  "  a  destroying  spirit."  It  is  a  pre- 
diction of  the  coming  day  when  Babylon  shall  become  the 
dwelling  place  of  demons  and  a  hold  of  every  unclean  and 
hateful  bird.  These  demons  also  have  the  power  of  working 
miracles,  but  not  for  the  accomplishing  of  any  good  purpose. 
The  "  unclean  spirits,"  spoken  of  in  the  sixteenth  chapter,  are 


9 : 1-12  The  Abyss  231 

"  the  spirits  of  demons,  doing  signs,  which  go  forth  unto 
the  kings  of  the  whole  habitable  earth  to  gather  them  together 
unto  the  war  of  the  great  day  of  God  Almighty  "  (Rev.  i6  :  14). 

Demons  made  response  in  the  heathen  oracles,  and  we  have 
an  illustration  in  the  woman  who,  possessed  with  the  spirit  of 
Python,  followed  Paul  in  Philippi,  saying :  "  These  men  are  the 
servants  of  the  most  high  God,  which  shew  unto  us  the  way  of 
salvation"  (Acts    16:17). 

Such  oracular  demons  were  found  lurking  in  the  heathen 
temples,  and  were  the  real  objects  of  worship  in  the  idol 
shrines.  Paul  says :  "  The  things  which  the  Gentiles  sacrifice, 
they  sacrifice  to  demons,  and  not  to  God :  and  I  would  not  that 
ye  should  have  fellowship  with  demons  "  (i  CoR.  10:  20  Gr.). 
They  are  the  sources  of  moral  and  physical  evil,  especially 
when  entering  into  a  person,  turning  him  into  a  demoniac,  and 
afflicting  him  with  various  diseases  such  as :  "  epilepsy " 
(Luke  9:  39)  ;  "  loss  of  speech  "  (Matt.  9:  32)  ;  "  blindness  " 
(Matt.  12  :  22)  ;  and  "  raving  insanity  "  (Matt.  8:  28).  They 
wandered  about  in  desert  and  desolate  places.  "  When  the 
unclean  spirit  is  gone  out  of  a  man,  he  walketh  through  dry 
places,  seeking  rest,  and  findeth  none.  Then  he  saith,  I  will 
return  into  my  house  from  whence  I  came  out ;  and  when  he  is 
come,  he  findeth  it  empty,  swept,  and  garnished.  Then  goeth 
he,  and  taketh  with  himself  seven  other  spirits  more  wicked 
than  himself,  and  they  enter  in  and  dwell  there :  and  the  last 
state  of  that  man  is  worse  than  the  first.  Even  so  shall  it  be 
also  unto  this  wicked  generation"  (Matt.  12:43-45).  This 
testifies  not  only  to  the  restless  wandering  of  the  demons, 
but  is  a  prediction  of  the  last  days  respecting  Israel  when 
demoniacal  power  over  them  shall  be  increased  sevenfold. 
Demons  give  the  moral  character  to  "  the  course  of  this 
world,"  which  is  "  according  to  the  prince  of  the  power  of  the 
air,  the  spirit  that  now  worketh  in  the  children  of  disobedi- 
ence "  (Eph.  2:2). 

Demons  were  frequently  found  in  men,  and  were  cast  out  by 
Christ's  word,  and  also  by  authority  delegated  to  His  disciples. 


222  The  Unfoldixg  of  the  Ages  9 : 1-12 

Often  more  than  one  demon  entered  into  a  single  person.  Out 
of  Mary  Magdalene  Jesus  cast  seven,  and  from  the  demoniac 
of  Gadara  a  legion,  which  might  have  been  as  many  as  six 
thousand.  Demons  were  not  only  obedient  to  the  word  of 
Christ,  but  also  acknowledged  Him  as  "  the  Son  of  God  " 
(Luke  8:  28). 

James  bears  witness  to  the  fact  that  the  demons  believe  in 
God.  He  says :  "  Thou  believest  that  there  is  one  God ;  thou 
doest  well:  the  demons  also  believe,  and  tremble"  (Jas.  2:  19 
Gr.).  Such,  then,  is  the  nature  and  power  of  these  agents  of 
evil  concerning  which  men  seem  perfectly  willing  to  be  igno- 
rant. A  more  faithful  and  earnest  attention  to  God's  word  would 
deliver  us  from  many  of  the  spiritual  evils  that  now  afflict  us. 
The  course  of  this  world  is  accelerating  more  and  more  toward 
the  final  apostasy  in  which  it  will  be  found  ripe  for  judgment. 
Men  shall  more  and  more  give  heed  to  seducing  spirits  and 
doctrines  of  demons,  until  the  times  of  the  Gentiles  have  run 
their  course,  when,  the  Church  being  removed  from  the  scene, 
there  shall  no  longer  be  any  barrier  to  the  incoming  tide  of  evil, 
and  the  very  gate  of  the  pit  shall  be  opened  for  this  final 
assault  of  a  demon  host.  As  it  was  in  "  the  days  of  Noah," 
and  in  "  the  days  of  Sodom,"  so  shall  it  also  be  in  the  days  of 
the  coming  of  the  Son  of  man.  The  moral  character  of  those 
days  is  to  be  reproduced  in  the  days  to  come.  None  of  us  can 
measure  the  depth  of  iniquity  into  which  men  shall  sink  when 
these  demons  are  given  their  brief  authority  over  the  earth. 

They  are  represented  by  an  army  of  locusts  emerging  from 
the  pit.  The  figure  connects  naturally  with  the  prophecy  of 
Joel,  where,  under  the  figure  of  an  invasion  of  locusts,  this 
same  judgment  we  are  considering  is  foretold.  The  second 
chapter  of  his  prophecy  begins  with  the  sounding  of  a  trumpet. 
This  trumpet  is  a  horn  of  jubilee  and  similar  to  the  one  spoken 
of  in  Revelation.  Then  the  prophet  proceeds  to  speak  of  "  the 
day  of  the  Lord."  It  is  to  be  a  day  of  "  darkness  and  of 
gloominess,  a  day  of  clouds  and  of  thick  darkness,  as  the 
morning  spread  upon  the  mountains  "  (Joel  2:2). 


9 : 1-12  The  Abyss  223 

This  declaration  is  followed  by  a  description  of  what  has 
been  thought  to  be  a  literal  invasion  of  locusts.  The  language 
is  similar  to  what  we  have  in  the  book  of  Revelation  where  the 
locusts  are  spoken  of  as  an  army  on  the  march,  Joel  says : 
"  A  fire  devoureth  before  them ;  and  behind  them  a  flame 
burneth:  the  land  is  as  the  garden  of  Eden  before  them,  and 
behind  them  a  desolate  wilderness ;  yea,  and  nothing  shall 
escape  them.  The  appearance  of  them  is  as  the  appearance  of 
horses ;  and  as  horsemen,  so  shall  they  run.  Like  the  noise  of 
chariots  on  the  tops  of  mountains  shall  they  leap,  like  the  noise 
of  a  flame  of  fire  that  devoureth  the  stubble,  as  a  strong  people 
set  in  battle  array  "  (Joel  2:  3-5).  Much  ingenuity  has  been 
exhibited  in  the  effort  to  show  that  a  scourge  of  literal  locusts 
is  fairly  represented  in  the  language  here  given,  though  it  is 
universally  admitted  that,  if  such  be  the  fact,  the  terms  of  the 
description  are  hyperbolical  in  the  extreme.  That  Joel  has  no 
literal  locust  plague  in  mind  ought  to  be  perfectly  evident  to 
anyone  that  reads  the  prophecy  closely.  It  is  admitted  by 
commentators  generally  that  some  reference,  however  vague, 
is  made  to  the  awful  judgments  by  which  "  the  day  of  the 
Lord  "  should  be  ushered  in.  The  hypothesis  of  a  literal  locust 
scourge  in  the  past  is  quietly  set  aside  by  the  apostle  Peter 
who,  quoting  from  this  prophecy,  says  the  promise  therein  con- 
tained of  the  outpouring  of  the  Spirit  was  fulfilled  on  the  day 
of  Pentecost.  In  Joel's  prophecy  the  locust  scourge  pre- 
cedes the  outpouring  of  the  Spirit.  (Chap.  2  :  28).  There  was 
no  such  invasion  prior  to  the  day  of  Pentecost.  It  is,  however, 
evident  from  Peter's  quotation,  (Acts  2:  16-21),  that  he  does 
not  mean  to  convey  the  thought  that  Joel's  prophecy  was 
entirely  fulfilled.  His  quotation  stops  abruptly  in  the  middle 
of  a  sentence.  If  he  had  continued  the  words  of  Joel,  and  then 
said  what  he  did,  he  would  have  falsified  the  prophecy  alto- 
gether. 

After  the  same  fashion  Jesus  in  the  synagogue  at  Nazareth 
reads  from  the  sixty-first  chapter  of  Isaiah :  "  The  Spirit  of  the 
Lord  is  upon  me,  because  he  hath  anointed  me  to  preach  the 


224  The  Unfolding  of  the  Ages  9 : 1-12 

gospel  to  the  poor;  he  hath  sent  me  to  heal  the  hrokenhearted, 
to  preach  deliverance  to  the  captives,  and  recovering  of  sight  to 
the  blind,  to  set  at  liberty  them  that  are  bruised,  to  preach  the 
acceptable  year  of  the  Lord  "  (Luke  4:  18-19).  I^  ^^e  turn  to 
the  sixty-first  chapter  of  Isaiah,  we  find  that  Jesus,  after  the 
manner  of  Peter  in  his  quotation  of  the  prophecy  of  Joel,  also 
stops  in  the  middle  of  a  sentence.  After  reading  the  words 
we  have  quoted,  Jesus  closed  the  book,  and  he  gave  it  again  to 
the  minister,  and  sat  down.  "And  he  began  to  say  unto  them, 
This  day  is  this  scripture  fulfilled  in  your  ears  "  (Luke  4:  21). 
Jesus  could  not  have  continued  to  read  further  in  the  prophecy 
of  Isaiah  and  have  then  made  the  assertion,  "  This  day  is  this 
scripture  fulfilled  in  your  ears."  The  words,  "  the  acceptable 
year  of  the  Lord,"  are  followed  in  the  prophecy  by  the  words. 
"  and  the  day  of  vengeance  of  our  God."  There  is  a  long 
break  between  "  the  acceptable  year  of  the  Lord,"  and  "  the 
day  of  vengeance  of  our  God."  Jesus,  being  aware  of  this, 
quotes  that  part  of  the  prophecy  that  was  that  day  fulfilled. 
"  The  acceptable  year  of  the  Lord  "  had  come.  "  The  day  of 
vengeance  of  our  God  "  is  still  future.  This  intimates  again 
the  long  break  between  the  sixty-ninth  and  seventieth  week  of 
Daniel's  prophecy. 

Peter  in  the  same  way,  quoting  from  Joel,  stops  abruptly  in 
the  middle  of  a  sentence.  (Acts  2:21.  Joel  2 :  32).  A  care- 
ful comparison  of  Peter's  quotation  with  Joel's  prophecy  will 
conclusively  show  that  Joel  is  speaking  of  "  the  last  days,"  and 
it  will  be  seen  that  the  terms  of  his  prophecy  point  definitely 
to  the  time  of  the  sounding  of  the  fifth  trumpet.  It  is  further 
evident  that  neither  Joel  nor  Revelation  intend  to  convey  the 
thought  of  literal  locusts. 

Solomon  says:  "  The  locusts  have  no  king,  yet  go  they  forth 
all  of  them  by  bands  "  (Prov.  30:  2y).  But  the  locust  host  of 
Revelation  has  a  king.  They  are  restricted  in  their  work  of 
devastation,  not  being  allowed  to  hurt  the  grass,  nor  any 
green  thing,  nor  tree.  These  are  the  very  objects  upon  which 
the   literal    locusts   settle,   and    the    restriction    forbids   a    lit- 


9:1-13  The  Abyss  225 

eral  application.  The  historical  interpreters,  in  applying  this 
scourge  to  the  Saracens,  are  not  obliged  to  force  the  language 
as  they  do  elsewhere,  but  the  Saracenic  invasion  did  not  usher 
in  "  the  day  of  the  Lord  " ;  whereas  the  judgment  foretold  by 
Joel  and  in  Revelation  does.  The  locusts  have  power,  such  as 
the  scorpions  of  the  earth  have,  and  are  permitted  to  strike 
with  their  poisonous  stings  the  men  that  have  not  the  seal  of 
God  in  their  foreheads.  They  are  not  permitted  to  kill  men, 
but  they  torment  them  for  five  months.  Again  we  are  reminded 
that  the  torment  is  like  that  of  a  scorpion  when  he  striketh  a 
man. 

The  sting  of  the  scorpion  is  in  the  extremity  of  the  tail, 
which  has  at  its  base  a  gland  secreting  a  poisonous  fluid. 
The  fluid,  when  injected  into  a  man,  is  not  only  very  painful, 
but  usually  fatal.  Here  again  the  literal  scorpion  is  set  aside 
by  the  fact  that  their  sting  is  not  fatal.  The  torment  they  pro- 
duce among  men  is  even  worse  than  death.  "  In  those  days 
shall  men  seek  death,  and  shall  not  find  it  "  (Rev.  9:6).  There 
shall  not  be  left  to  men  the  power  of  self-destruction.  Death 
itself  shall  flee  from  them. 

The  appearance  of  the  locusts  is  like  unto  "  horses  pre- 
pared for  war."  The  prophet  Joel  adds  still  further  to  the 
description  by  saying :  "  They  shall  run  like  mighty  men ;  they 
shall  climb  the  wall  like  men  of  war;  and  they  shall  march 
every  one  on  his  ways,  and  they  shall  not  break  their  ranks : 
neither  shall  one  thrust  another;  they  shall  walk  every  one  in 
his  path:  and  when  they  fall  upon  the  sword,  they  shall  not  be 
wounded.  They  shall  run  to  and  fro  in  the  city ;  they  shall 
run  upon  the  wall,  they  shall  climb  up  upon  the  houses;  they 
shall  enter  in  at  the  windows  like  a  thief.  The  earth  shall 
quake  before  them ;  the  heavens  shall  tremble :  the  sun  and  the 
moon  shall  be  dark,  and  the  stars  shall  withdraw  their  shining : 
and  the  Lord  shall  utter  his  voice  before  his  army :  for  his 
camp  is  very  great :  for  he  is  strong  that  executeth  his  word : 
for  the  day  of  the  Lord  is  great  and  very  terrible ;  and  who  can 
abide  it?"  (Joel  2:7-11). 


226  The  Unfolding  of  the  Ages  9 : 1-12 

Spirits  of  Demons  issuing  from  the  pit  of  the  abyss  shall 
march  everyone  on  his  zvays.  Nothing  shall  be  able  to  break 
their  ranks ;  nor  shall  they  thrust  one  another.  "  When  they 
fall  upon  the  sword,  they  shall  not  be  wounded ,"  for  the  sword 
is  powerless  against  spirits.  They  shall  also  render  men 
immune  from  death.  They  shall  run  to  and  fro  in  the  city, 
and  over  the  walls,  and  upon  the  houses;  they  shall  enter  the 
windows  like  thieves,  and  "  before  their  face  the  people  shall 
be  much  pained :  all  faces  shall  gather  blackness."  They 
shall  possess  men  and  women,  as  men  and  women  were  pos- 
sessed in  the  days  of  Christ  and  the  apostles.  Some  people 
are  possessed  to-day,  and  do  not  know  it ;  others  are  possessed, 
and  do  know  it.  Mediums,  in  communication  with  the  spirit 
world,  are  not  uncommon.  The  barriers  have  long  since  been 
broken  down,  and  these  unclean  spirits  have  crossed  the  border 
line,  and  are  at  work  in  the  world.  But  there  is  coming  an 
inrush  of  these  demons  such  as  the  world  has  never  dreamed 
of.  Buddhism,  Theosophy,  and  Spiritualism  are  casting  this 
ominous  shadow  before  them.  No  wonder  the  prophets  speak 
of  this  day  as  one  of  anguish  and  gloom.  "  A  day  of  darkness 
and  of  gloominess,  a  day  of  clouds  and  of  thick  darkness,  as 
the  morning  spread  upon  the  mountains :  a  great  people  and  a 
strong;  there  hath  not  been  ever  the  like,  neither  shall  be  any 
more  after  it,  even  to  the  years  of  many  generations  "  (Joel 
2:2).  When  the  restraint  that  is  now  upon  evil  is  taken  away, 
this  pall  of  darkness  shall  settle  upon  the  earth.  A  spiritual 
mist  shall  wrap  itself  round  the  minds  of  men,  who,  persistently 
refusing  to  believe  the  truth,  shall  be  given  over  to  a  lie. 
Rejecting  the  blessed  gospel  of  Christ,  and  the  truth  of  God's 
Word,  they  shall  give  heed  to  "  seducing  spirits  and  doctrines 
of  demons." 

Even  now  they  that  are  striving  earnestly  for  the  truth  must 
wrestle  "  against  principalities,  against  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  wicked  spirits  in 
heavenly  places."  What  then  shall  be  the  result  among  men, 
when,  divine  grace  being  withdrawn,  there  shall  be  added  to 


9 : 1-13  The  Abyss  32r 

this  spiritual  host  of  wickedness  an  innumerable  company  of 
other  unclean  spirits  from  the  pit  of  the  abyss? 

Jesus  affirms  the  king  of  the  whole  host  to  be  Satan  him- 
self. He  is  the  governing  spirit  of  them  all.  In  what  follows 
in  Revelation  we  shall  see  how  all  the  activities  among  men 
are  shaped  and  energized  by  these  devilish  spirits.  Satan  him- 
self is  to  be  cast  out  of  heaven,  and  these,  demons,  leagued  with 
him  in  his  revolt  from  God,  are  the  agents  of  destruction  going 
forth  from  the  pit  to  force  the  nations  into  the  last  great  con- 
flict of  the  world. 

These  troops  of  cavalry,  "  crowned  with  gold,"  "  with  faces 
of  men,"  and  "  hair  of  women,"  "  whose  teeth  are  like  lions," 
and  who  have  "  breastplates  of  iron,"  are  demons,  in  search 
of  the  men  into  whom  they  shall  enter,  and  drive  on  a  forced 
march  to  the  battlefield  of  God. 


XVIII 

DEMON    POSSESSION  * 

And  the  sixth  angel  sounded,  and  I  heard  one  voice  out  of  the 
four  horns  of  the  golden  altar  which  is  before  God,  saying  to  the  sixth 
angel  who  had  the  trumpet.  Loose  the  four  angels  that  are  bound  by 
the  great  river  Euphrates.  And  the  four  angels  were  loosed,  who 
were  prepared  for  the  hour  and  day  and  month  and  year,  to  kill 
the  third  part  of  men;  and  the  number  of  the  hosts  of  the  horsemen 
was  two  myriads  of  myriads :  I  heard  the  number  of  them.  And  thus 
I  saw  the  horses  in  the  vision,  and  those  that  sat  upon  them,  having 
breastplates  of  fire  and  jacinth  and  brimstone.  And  the  heads  of  the 
horses  were  as  the  heads  of  lions,  and  out  of  their  mouths  goeth 
fire  and  smoke  and  brimstone.  By  these  three  plagues  were  the  third 
part  of  men  killed :  by  the  fire  and  the  smoke  and  the  brimstone  pro- 
ceeding out  of  their  mouths.  For  the  authority  of  the  horses  is  in 
their  mouth  and  in  their  tails:  for  their  tails  were  like  serpents,  hav- 
ing heads,  and  by  them  they  hurt.  And  the  rest  of  the  men  who  were 
not  slain  in  these  plagues  repented  not  of  the  works  of  their  hands, 
that  they  should  not  worship  the  demons,  and  the  idols  of  gold  and 
silver  and  brass  and  stone  and  wood,  which  can  neither  see  nor  hear 
nor  walk ;  and  they  repented  not  of  their  murders,  nor  of  their  sor- 
ceries, nor  of  their  fornications,  nor  of  their  thefts. — Chapter  9:  13-21.) 

THE  sounding  of  the  sixth  trumpet  is  followed  by  a 
cry  that  rises  from  "  the  four  horns  of  the  golden 
altar  which  is  before  God."  Though  coming  from 
the  four  horns  it  sounds  to  the  apostle  as  a  single 
voice.  It  is  a  cry  for  vengeance  and,  evidently,  is  an  author- 
itative voice  that  summons  retributive  judgment. 

Elliott,  quoted  in  Lange's  Commentary,  says :  "  A  cry  com- 
missioning judgment  from  the  mystic  incense  Altar  indicates 
that  that  Altar  had  been  a  scene  of  special  sin.  But  this  expla- 
nation is  only  partial.  It  would  seem  as  if  guilt  had  been  con- 
tracted in  respect  of  some  ritual  in  which  the  horns  of  the  Altar 
were  concerned.     There  were  three  such  services  in  the  Mosaic 

228 


9 :  13-31  Demon  Possession  229 

ritual.  The  first  two  were  the  occasional  atoning  services  for 
sins  of  ignorance ;  the  third  that  of  the  Annual  Atonement. 
In  all  these  cases,  some  of  the  blood  of  the  sacrifice  was  put  on 
the  horns  of  the  Altar.  It  was  thus  that  Hezekiah  made  atone- 
ment for  Israel  after  its  apostasy  under  Ahaz.  This  rite  of 
Atonement  having  been  performed,  the  promised  reconcilia- 
tion with  God  followed.  From  the  Temple,  and  Altar,  and 
each  blood-bedewed  horn  of  the  altar,  a  voice,  as  it  were, 
went  forth,  not  of  judgment,  but  of  mercy  ;  instead  of  summon- 
ing destroying  armies  against  Judah  from  the  Euphrates,  it 
staid  them." 

When  Jerusalem,  during  the  reign  of  Hezekiah,  was  threat- 
ened by  an  Assyrian  invasion,  the  king,  and  the  prophet 
Isaiah,  prayed  and  cried  to  heaven.  "  And  the  Lord  sent  an 
angel,  which  cut  ofif  all  the  mighty  men  of  valour,  and  the 
leaders  and  captains  in  the  camp  of  the  king  of  Assyria " 
(2  Chron.  32:20-21). 

A  reverse  result  follows  the  cry  from  the  horns  of  the  altar 
in  Revelation.  The  Assyrians  are  not  restrained,  but  a  way 
is  made  open  for  them  to  set  a  great  military  force  in  action. 
The  desolation  of  abomination,  "  standing  in  the  holy  place," 
has  profaned  the  temple  of  God,  and  a  voice  from  the  golden 
altar  cries  for  vengeance  against  the  awful  sacrilege.  Com- 
mand is  given  to  "  loose  the  four  angels  that  are  bound  by  the 
great  river  Euphrates."  The  river  Euphrates  is  not  to  be 
regarded  merely  as  a  boundary  line;  for  it  also  marks  the  site 
of  ancient  Babylon.  The  Babylonian  empire  was  the  first 
of  the  four  monarchies  that  stood  successively  in  opposition  to 
the  people  of  God.  Babylon  was  followed  by  Medo-Persia, 
Greece,  and  Rome.  The  fourth  power  is  to  be  in  existence  at 
the  time  of  the  restoration  of  Israel.  Inasmuch  as  the 
Euphrates  will  be  the  eastern  boundary  of  the  empire,  we  can 
easily  conceive  of  Babylon  being  the  imperial  seat  of  the  eastern 
third,  as  Rome  evidently  shall  be  the  seat  of  the  western  third. 
Babylon,  and  not  Rome,  is  the  last  imperial  city  of  the  world- 
empire  to  fall. 


230  The  Unfolding  of  the  Ages  9 :  13-21 

In  the  thirty-eighth  and  thirty-ninth  chapters  of  Ezekiel, 
which  testify  to  the  desolation  of  the  land  of  Israel  in  the  last 
days,  we  are  told  of  armies  of  the  nations  coming  from  the 
other  side  of  the  Euphrates  into  the  land  of  Israel.  The  inva- 
sion referred  to  is  manifestly  premillennial,  but  of  the  same 
character  as  that  of  Gog  and  I\Ia-gog  incited  by  Satan  after 
his  liberation  from  the  abyss  at  the  end  of  the  thousand  years. 

The  vast  army  that  is  mobilized  here  has  its  base  of  opera- 
tions at  Babylon.  We  are  not  told  of  the  quarter  whence  this 
army  comes,  but  it  has  an  important  place  in  the  great  impend- 
ing conflict.  The  rebel  angels  hitherto  restrained  at  the  river 
Euphrates  are  supernatural  and  ojiposing  princes  and  they 
are  now  used  to  open  the  way  for  this  invasion  against  Israel. 

The  division  of  angels  into  different  ranks  and  various 
orders  is  founded  on  specific  declarations  to  that  effect. 

Angels  are  commonly  represented  in  Scripture  as  "  the 
agents  of  God's  providence  " ;  not  only  in  the  natural,  but  in 
the  supernatural  sphere,  and  they  have  relation  both  to  the 
bodies  and  souls  of  men.  What  might  seem  to  be  the  ordinary 
operations  of  nature  are  sometimes  spoken  of  as  being  under 
the  control  of  angels.  According  to  the  Psalms,  the  "  air  "  and 
"  fire  "  are  often  subject  to  them.  They  execute  judgment. 
The  firstborn  of  Egypt,  and  those  that  were  disobedient  in 
the  wilderness,  as  well  as  the  Israelites  in  the  days  of  David, 
are  spoken  of  as  "  slain  by  the  angel  of  the  Lord."  Angels 
are  also  frequently  spoken  of  in  the  New  Testament  as  the 
executors  of  judgment.  Herod,  appropriating  the  glory  be- 
longing to  God  alone,  was  smitten  by  an  angel. 

The  various  declarations  in  the  book  of  Revelation  con- 
cerning angels  cannot  be  resolved,  by  fair  interjiretation,  into 
mere  poetic  imagery.  The  belief  that  angels,  especially  arch- 
angels, are  in  some  way  connected  with  the  history  and  des- 
tiny of  nations   is  justified  by  various  passages  of  Scripture. 

In  the  prophecies  of  Daniel  and  Zechariah  we  have  the 
clear  proof  of  angels  being  intimately  connected  with  the  gov- 
ernments   of   the    earth.     Daniel    speaks   of   the    "  prince   of 


9 :  13-21  Demon  Possession  231 

Persia,"  and  of  the  "  prince  of  Grecia."  Michael,  the  arch- 
angel, is  spoken  of  as  the  prince  of  Daniel's  "  people."  This 
seems  to  indicate  that  he  was  especially  delegated  to  look  after 
the  interests  of  Daniel's  people,  and  we  may  well  believe  that 
the  "  prince  of  Persia  "  and  the  "  prince  of  Grecia  "  were  also 
in  positions  of  authority  over  these  respective  kingdoms.  It 
follows  also,  if  Persia  and  Grecia  were  subject  to  such  super- 
natural control,  that  Babylon  and  Rome  would  be  under  similar 
supervision. 

It  is  further  evident  that  the  power  of  these  angelic  super- 
visors was  derived  from  Satan ;  because  both  the  "  prince  of 
Persia  "  and  the  "  prince  of  Grecia  "  are  represented  as  being 
opposed  to  the  purposes  of  God  respecting  Israel. 

We  have  already  had  before  us  the  statement  of  Paul  con- 
cerning Christ  in  which  he  asserts :  "  By  him  were  all  things 
created,  that  are  in  heaven,  and  that  are  in  earth,  visible  and 
invisible,  whether  they  be  thrones,  or  dominions,  or  princi- 
palities, or  powers:  all  things  were  created  by  him,  and  for 
him  "  (Col.  i  :  i6). 

If  these  governments  speak  of  graduated  spheres  of  author- 
ity, as  they  seem  to,  then,  as  Paul  states  elsewhere,  rebellion 
is  not  found  in  "  thrones  and  dominions,"  but  in  "  princi- 
palities and  powers  "  (Eph.  6:  12).  Principalities  and  powers, 
such  as  the  four  great  monarchies  under  consideration,  were 
without  question  under  the  jurisdiction  of  Satan,  and  there 
is  no  reason  to  doubt  that  subordinate  angels  of  Satan  were 
given  mediate  supervision  of  them. 

"  The  four  angels  that  are  bound  by  the  great  river  Eu- 
phrates "  are  certainly  opposing  princes,  and  appear  to  be 
such  delegated  authorities  of  Satan,  now  held  under  restraint 
of  God,  until  the  time  shall  have  come  when  their  liberation 
shall  further  the  working  out  of  His  eternal  purpose. 

"  And  the  four  angels  were  loosed,  who  were  prepared  for 
the  hour  and  day  and  month  and  year,  to  kill  the  third  part 
of  men."  The  time  is  fixed  in  the  eternal  calendar.  Until 
that  time  comes  they  are  kept  under  guard  by  the  power  of 


233  The  Unfolding  of  the  Ages  9 :  13-21 

God.  Daniel's  people,  to  whom  they  are  opposed,  are  now 
scattered  upon  the  earth  under  sentence  of  judicial  blindness. 
When  their  restoration  shall  be  effected,  and  the  Holy  Spirit, 
who  is  now  the  one  restraint  upon  evil,  shall  be  **  taken  out 
of  the  way,"  then  these  opposing  angels  shall  be  set  at  liberty, 
and,  in  all  the  energy  of  Satan,  shall  combine  to  establish 
the  last  great  world-power  represented  by  Nebuchadnezzar's 
dream.  This  dream,  which  the  king  could  not  remember  and 
which  none  of  the  astrologers,  or  magicians,  or  soothsayers 
could  interpret,  was  interpreted  by  Daniel,  who  said :  "  There 
is  a  God  in  heaven  that  revealeth  secrets,  and  makcth  known 
to  the  king  Nebuchadnezzar  what  shall  be  in  the  latter  days. 
Thy  dream,  and  the  visions  of  thy  head  upon  thy  bed,  are 
these ;  Thou,  O  king,  sawest,  and  behold  a  great  image.  This 
great  image,  whose  brightness  was  excellent,  stood  before 
thee;  and  the  form  thereof  was  terrible.  This  image's  head 
was  of  fine  gold,  his  breast  and  his  arms  of  silver,  his  belly 
and  his  thighs  of  brass,  his  legs  of  iron,  his  feet  part  of  iron 
and  part  of  clay.  Thou  sawest  till  that  a  stone  was  cut  out 
without  hands,  which  smote  the  image  upon  his  feet  that 
were  of  iron  and  clay,  and  brake  them  to  pieces.  Then  was 
the  iron,  the  clay,  the  brass,  the  silver,  and  the  gold,  broken  to 
pieces  together,  and  became  like  the  chaflf  of  the  summer 
threshing-floors ;  and  the  wind  carried  them  away,  that  no 
place  was  found  for  them :  and  the  stone  that  smote  the  image 
became  a  great  mountain,  and  filled  the  whole  earth  "  (Dan. 

2:28,  31-35)- 

In  this  representation  there  is  given  to  us  a  symbol  of  the 
last  world-empire,  exhibiting  the  co}nhincd  features  of  the 
four  great  monarchies,  whose  extended  rule  over  man  is 
spoken  of  by  the  apostle  Paul  as  the  "  times  of  the  Gentiles." 
The  chart  of  the  world's  history  is  not  unwritten ;  for  God 
has  already  sketched  the  course  of  human  events,  and  placed 
His  plans  before  the  eyes  of  men.  The  various  forms  of 
government  now  existing  are  not  shaping  their  own  destiny, 
nor  accomplishing  altogether  their  own  will ;  they  are  acting 


9 :  13-21  Demon  Possession  233 

under  limits  of  divine  restraint,  and  for  the  accomplishment 
of  what  God  has  before  determined.  Existing  governments 
are  shaping  themselves  steadily  and  surely  for  the  last  days, 
when,  all  restraint  of  God  being  removed,  Satan  and  his 
angels  shall  be  the  source  and  support  of  all  earthly  rule. 
The  final  form  of  these  monarchies  shall  be  smitten  by  a  stone 
"  cut  out  without  hands,"  and  the  broken  pieces  of  the  shat- 
tered kingdom  shall  become  "  like  the  chaff  of  the  summer 
threshing-floors."  Then  the  smiting  stone  shall  become  ''  a 
great  mountain,"  and  fill  the  whole  earth.  The  day  for  this 
is  definitely  fixed,  and  when  it  dawns  these  rebel  angels,  now 
confined,  shall  unite  in  bringing  into  existence  the  last  great 
confederacy  that  will  have  its  final  headquarters,  not  in  Rome, 
but  in  Babylon.  Babylon  is  to  be  reproduced  in  all  of  its 
ancient  magnificence,  if  not  even  in  more.  It  has  long  vexed 
the  commentators  to  find  in  the  past  history  of  Babylon  any- 
thing that  seems  to  be  an  adequate  fulfillment  of  the  prophe- 
cies of  Jeremiah.  It  has  been  thought  by  many  that  his  ref- 
erence to  foreign  invaders  could  not  possibly  be  covered  by 
the  Babylonian  aggressions.  It  has  been  asserted  even  that 
he,  and  other  prophets,  have  "  colored  their  messages  by 
earlier  desolations,"  such  as  were  wrought  by  the  invasion 
of  the  Scythians.  It  has  been  shown  that  any  reference  in 
Zephaniah's  prophecy  to  a  Babylonian  invasion  is  excluded, 
because  Babylonia,  at  the  time,  was  still  under  the  supremacy 
of  Assyria,  and  Palestine  from  that  source  without  appre- 
hension of  danger.  The  prophecies  of  Jeremiah  are  still 
more  complicated,  because  it  cannot  be  shown  that  any  of  his 
discourses,  as  we  now  have  them,  relate  at  all  to  the  Scythians. 
The  only  suggestion  offered  as  an  escape  from  the  difficulty 
is  to  assert  that  passages  that  originally  referred  to  the  Scyth- 
ians were  afterwards  introduced  in  Jeremiah,  and  made  to 
apply  to  the  Babylonians.  The  description  of  some  "  wild, 
northern  nation,  sweeping  along  and  spreading  devastation 
as  it  went "  may  possibly  seem  more  distinctive  of  the  Scyth- 
ians than  of  the  Babylonians ;  but,  even  so,  it  cannot  be  proved 


234  The   Unfolding   of   the   Ages  9:13-21 

that  any  desolations  whatever  were  wrought  by  the  Scythians. 
These  commentators,  in  order  to  escape  from  the  plain  mean- 
ing of  language,  have  accused  Jeremiah  of  coloring  his  narra- 
tive of  the  Babylonian  invasion  by  adopting  language  that  could 
liave  no  literal  application  except  to  some  supposed  Scythian 
invasion.  After  such  iniquitous  fashion,  prophetic  utter- 
ances are  stripped  of  their  significance  or  explained  away 
altogether.  Because  nothing  in  history  has  yet  occurred  in 
correspondence  with  the  solemn  and  accurate  language  of 
the  prophets,  it  is  therefore  assumed  that  the  terms  of  the 
prophecies  are  ovcrdrazvn.  The  possibility  of  a  future  restora- 
tion of  these  ancient  kingdoms  of  the  East  is  either  ignored 
or  treated  as  an  absurdity.  Daniel  assures  us  that  the  final 
form  of  empire  existing  when  Christ  returns  shall  have  the 
combined  features  of  the  four  great  powers  under  whose  feet 
Judah  and  Jerusalem  were  successively  trodden. 

We  have  already  seen  that  Persia  and  Greece  were  to  some 
extent,  if  not  altogether,  controlled  by  superhuman  intelli- 
gences ;  and  by  presumption  Babylon  and  Rome  were  under 
like  control. 

The  "  four  angels,"  corresponding  to  the  four  monarchies, 
are  an  indication  of  this,  and  their  release  suggests  the  re- 
organization of  these  kingdoms  under  superhuman,  though 
Satanic,  direction.  Joint  action  on  their  part  would,  as  Daniel 
predicts,  establish  not  four  kingdoms,  but  one  of  diverse 
elements. 

There  is  no  necessity  for  our  being  disturbed  by  the  limited 
time  and  the  rapidity  of  action  required  to  accomplish  all  this. 
One  of  the  most  striking  features  of  the  old  Babylonian 
monarchy  was  its  rapidity  of  action.  In  the  year  B.  C.  609 
Babylon  had  two  mighty  rivals — Assyria  and  Egypt;  five 
years  later  Babylon  was  the  undisputed  master  of  the  East. 
It  required  only  these  five  years  to  undo  the  work  of  five 
centuries:  for  in  them  occurred  the  conquest  of  Syria  and  the 
resubjugation  of  Judah  to  the  empire  of  Egypt.  Nineveh, 
which  only  a  few  years  before  had  exercised  such  widespread 


9 :  13-21  Demon  Possession  235 

power  under  the  brilliant  Assurbanipal,  fell  during  the  same 
period.  The  fall  of  Nineveh  was  followed  by  a  series  of 
calamities  in  which  the  rising  power  of  the  Chaldeans  became 
the  one  theme  of  king,  and  people,  and  prophets.  The 
prophets,  in  their  denunciation  of  Babylon,  made  use  of  lan- 
guage that  under  no  strain  whatever  can  be  made  to  apply 
to  any  Scythian  invasion,  nor  to  any  effect  following  the 
destruction  of  the  city  by  Cyrus. 

As  a  matter  of  fact,  the  vision  of  the  prophet  was  not  lim- 
ited by  the  Babylonian  captivity,  nor  by  the  return  of  the 
remnant  of  Judah  to  build  the  waste  places  of  Jerusalem. 
When  Zephaniah  uttered  his  prophecy,  Israel,  the  northern 
kingdom,  had  been  for  a  hundred  years  in  captivity ;  yet  his 
prediction  is  of  Israel  as  well  as  of  Judah.  "  Sing,  O  daughter 
of  Zion ;  shout,  O  Israel ;  be  glad  and  rejoice  with  all  the  heart, 
O  daughter  of  Jerusalem.  The  Lord  hath  taken  away  thy 
judgments,  he  hath  cast  out  thine  enemy :  the  king  of  Israel, 
even  the  Lord,  is  in  the  midst  of  thee :  thou  shalt  not  see  evil 
any  more"  (Zeph.  3:  14-15).  These  words  imply  that  Jeho- 
vah, after  some  definite  stroke  of  judgment  upon  their  enemies, 
should  be  in  the  midst  of  Israel,  and  manifest  Himself  also 
in  the  character  of  King.  As  "  King  of  Israel  "  Christ  is 
not  recognized  until  the  return  of  Israel  from  the  land  of 
their  banishment.  This  prophecy,  therefore,  and  others 
of  like  tenor  shall  have  their  complete  fulfillment  in  the 
future. 

The  tremendous  energy  displayed  by  Satan  in  the  last  days 
shall  accomplish  what,  under  ordinary  human  conditions,  would 
seem  to  be  naturally  impossible. 

The  prophet  Habakkuk  seems  to  refer  to  the  rapidity  of 
action  that  shall  once  more  bring  Babylon  upon  the  scene. 
"  Behold  ye  among  the  nations,  and  regard,  and  wonder  mar- 
vellously: for  I  work  a  work  in  your  days,  which  ye  will  not 
believe  though  it  be  told  you.  For,  lo,  I  raise  up  the  Chal- 
deans, that  bitter  and  hasty  nation ;  which  march  through  the 
breadth  of  the  earth,  to  possess  dwelling  places  that  are  not 


236  The  Unfolding  of  the  Ages  9 :  13-21 

theirs.  They  are  terrible  and  dreadful:  their  judgment  and 
their  dignity  proceed  from  themselves.  Their  horses  also 
are  swifter  than  leopards,  and  are  more  fierce  than  the  evening 
wolves ;  and  their  horsemen  spread  themselves :  yea,  their 
horsemen  come  from  far;  they  fly  as  an  eagle  that  hasteth  to 
devour.  They  come  all  of  them  for  violence ;  their  faces 
are  set  eagerly  as  the  east  wind ;  and  they  gather  captives  as 
the  sand  "  (Hab.  i  :  5-9.  R.  V.). 

The  activity  and  power  necessary  for  the  accomplishment 
of  this  prophecy  is  seen  as  soon  as  the  four  angels  are  loosed. 
Instantly  there  appear  upon  the  scene  of  action  hosts  of 
horsemen,  and  our  attention,  in  the  most  emphatic  way,  is 
called  to  their  number.  John  says:  "  I  heard  the  number  of 
them."  This  implies  the  significance  attached  to  the  number: 
and  the  number  of  the  hosts  of  the  horsemen  was  two  hundred 
million.  Though  divine  significance  is  given  to  the  number, 
commentators  again  warn  us  against  seeking  for  any  literal 
interpretation.  The  magnitude  of  the  host  has  been  urged 
against  any  attempt  at  literalism.  Bengel  "  has  added  together 
all  the  Turkish  armies  of  more  than  two  centuries."  To  apply 
the  number  to  some  angelic  host,  without  producing  Scriptural 
warrant  therefor,  is  to  send  us  into  a  region  where  all  reason- 
ing is  lost,  and  to  permit  man  to  roam  wherever  his  imagina- 
tion leads  him.  In  seeking  for  some  explanation  of  this  great 
host,  we  must  remember  that  we  have  come  to  a  time  in 
the  world's  history  when  supernatural  agencies  are  manifest, 
and  at  work  in  every  direction.  It  is  the  final  assault  of  Satan 
against  God  and  His  people,  and  all  his  resources  are  sum- 
moned to  the  conflict.  Until  the  time  of  his  ultimate  over- 
throw he  is  recognized  as  "the  god  of  this  age."  lie  has 
angels  and  demons  subordinate  to  him,  and  the  restraining 
power  of  the  Holy  Spirit  is  alone  holding  in  check  his  last 
outbreak  among  men.  We  have  already  seen  something  of 
the  effect  that  shall  follow  the  removal  of  all  restraint  upon 
evil.  The  pit  of  the  abyss  shall  be  opened,  and  demons  shall 
be  permitted  to  come  out,  and  enter  upon  their  destructive 


9 :  13-21  Demon  Possession  237 

work  under  the  direction  of  Satan  himself.  At  the  same  time 
rebel  angels,  hitherto  restrained,  shall  be  liberated,  and  become 
active  again  in  the  sphere  of  human  government. 

If  these  weird  horsemen,  two  hundred  million  strong,  are 
demon-possessed  men,  it  would  not,  after  all,  make  the  number 
so  extraordinary,  provided  there  be  given  to  us  the  number  of 
the  demons  rather  than  of  the  horsemen.  A  legion  of  demons 
can  possess  one  man.  This  fact  is  certified  by  the  demoniac 
at  Gadara.  If  demons  be  intended,  then  a  host  of  less  than 
forty  thousand  horsemen  would  insure  the  number  so  solemnly 
impressed  upon  John.  This  theory  is  not  unworthy  of  serious 
consideration  in  view  of  "  the  great  tribulation  "  toward  which 
the  world  is  hastening.  Demon  worship  is,  in  fact,  the  very 
evil  that  shall  give  character  to  those  days. 

It  would  not  require  much  time  for  such  a  host  of  demon- 
possessed  men  to  reconstruct  the  city  of  Babylon  and  restore 
its  magnificent  temple.  We  are  told  that  "  Alexander  found 
the  great  temple  of  Belus  in  so  ruined  a  condition  that  it  would 
have  required  the  labor  of  ten  thousand  men  for  two  months 
even  to  clear  away  the  rubbish  with  which  it  was  encumbered." 
With  ten  thousand  horsemen,  such  as  we  are  considering, 
Alexander  easily  might  have  carried  into  effect  his  desire  for 
the  restoration  of  Babylon.  Humanly  speaking,  it  may  seem 
as  if  seven  years  were  altogether  inadequate  to  accomplish 
all  the  various  restorations  necessary  for  the  literal  fulfill- 
ment of  prophecy.  When,  however,  we  take  into  considera- 
tion the  fact  that  superhuman  agencies  shall  be  at  work,  and 
the  power  of  Satan  unrestrained,  it  is  impossible  for  us  to 
overestimate  the  possibiHties  of  accomplishment  in  even  so 
limited  a  time. 

The  horses  of  the  vision  are  seen  coming  in  three  companies, 
characterized  by  the  breastplates  of  their  riders.  The  first  have 
breastplates  of  "  fire,"  the  second  of  "  jacinth,"  and  the  third 
of  "  brimstone."  These  breastplates  seem  to  be  formed  by 
"  the  fire  and  smoke  and  brimstone  "  that  proceed  from  the 
mouths  of  the  horses.    The  smoke  answers  to  the  hyacinthian 


238  The  Uxfoldtxg  of  the  Ages  9 :  13-21 

hue  of  the  jacinth.  The  heads  of  the  horses  are  spoken  of  as 
the  heads  of  "  Hons."  The  Hon  is  the  symbol  of  strength  and 
ferocity.  The  most  vaHant  men  in  David's  army  were  the 
"  Hon-face  warriors  "  of  Gad.  Judas  Maccab?eus,  the  Jewish 
patriot,  is  described  as  "  Hke  a  Hon,  and  Hke  a  Hon's  whelp 
roaring  for  his  prey."  The  lion,  as  the  symbol  of  sovereignty, 
occurs  frequently  in  the  prophetic  visions.  Christ  is  referred 
to  as  "  the  Lion  of  the  tribe  of  Judah."  Satan  is  also  spoken 
of  as  a  "  roaring  lion."  The  lion  was  assumed  by  the  heathen 
as  the  emblem  of  diflferent  gods,  and  it  occurs  in  the  names 
and  standards  of  many  nations.  The  lion  was  the  emblem  of 
the  Babylonian  empire.  Daniel  speaks  of  this  empire  as  a  beast 
like  a  lion  with  "  eagle's  wings  " ;  the  wings  speaking  of  the 
rapid  progress  toward  universal  empire.  The  "  lion-like 
faces  "  of  the  horses  would  seem  to  connect  naturally  with 
Babylon  restored. 

The  "  fire  and  smoke  and  brimstone,"  going  forth  from  their 
mouths,  are  spoken  of  as  "  three  plagues  "  by  which  the  third 
part  of  men  were  killed.  These  look  like  divine  judgments, 
and,  though  executed  by  satanic  influence,  they  are  such,  and 
therefore  under  the  hand  of  God,  who  maketh  "  the  wrath 
of  man  "  to  praise  Him,  while  "  the  remainder  of  wrath  "  He 
restrains.  The  tails  of  the  horses  "  were  like  serpents,  hav- 
ing heads,  and  by  them  they  hurt." 

Isaiah  says,  "  The  prophet  that  teacheth  lies,  he  is  the  tail  " 
(Is.  9:  15).  Lying  prophets  characterize  this  time  when  men 
everywhere  shall  be  given  over  to  believe  a  lie.  Both  phys- 
ical and  spiritual  death  follow  in  the  wake  of  this  army  of 
horsemen.  "  Fire  and  smoke  and  brimstone,"  which  consti- 
tute the  torment  of  hell,  are  permitted  to  overwhelm  men. 
Satan,  and  his  angels,  shall  inflict  upon  men  the  torture  of 
hell,  but  so  strange  and  obdurate  is  the  human  heart,  that 
the  men  who  suffer  from  such  torment  do  not  repent  of 
their  sins,  nor  learn  through  experience  "  that  they  should  not 
worship  the  demons,  and  the  idols  of  gold  and  silver  and  brass 
and  stone  and  wood,  which  can  neither  see  nor  hear  nor  walk ; 


9 :  13-31  Demon  Possession  239 

and  they  repented  not  of  their  murders,  nor  of  their  sorceries, 
nor  of  their  fornications,  nor  of  their  thefts." 

Demon  zvorship,  with  the  long  train  of  evils  that  issue  from 
it,  not  only  gives  character  to  these  last  days,  but  also  shows 
how  God  shall  be  given  up  entirely  and  the  heart  of  men  alto- 
gether alienated  from  Him. 

Some  consideration  should  be  given  to  this  intensely  solemn 
sin,  which  is  the  fountain  head  of  all  these  iniquities, 
Paul  says :  "  The  things  which  the  Gentiles  sacrifice,  they  sac- 
rifice to  devils,  and  not  to  God :  and  I  would  not  that  ye  should 
have  fellowship  with  devils.  Ye  cannot  drink  the  cup  of  the 
Lord,  and  the  cup  of  devils:  ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the  table  of  devils"  (i  Cor.  10:20- 
21).  The  Greek  word  is  demons,  not  devils,  and  should  be  so 
translated.  The  idol  itself,  as  the  apostle  shows,  was  nothing ; 
but  the  heathen  deity,  represented  by  the  idol,  was  a  solemn 
reality.  In  all  the  idolatry,  so  manifest  everywhere,  the  power 
of  Satan  was  working,  and  the  Gentiles  were  sacrificing  to 
demons. 

This  fact  is  established  by  the  Old  Testament  as  well  as  by 
the  New.  The  Jewish  idea  of  heathen  deities  is  expressed  in 
the  fifth  verse  of  the  ninety-sixth  Psalm,  which  reads  literally : 
"  All  the  gods  of  the  nations  are  demons :  but  the  Lord  made 
the  heavens."  The  Bible  plainly  affirms  the  possibility  of 
communion  with  demons,  and  utters  the  most  solemn  warn- 
ings against  it.  Modern  philosophy  does  not  take  much 
account  of  this,  but  that  need  not  disturb  our  confidence  in 
what  the  Bible  teaches.  Spiritual  existences  are  certainly 
recognized  in  connection  with  the  idols  of  heathenism,  and  they 
are  declared  to  be  demons.  These  beings,  whatever  their 
origin,  are  realities,  and  must  be  reckoned  with  in  our  esti- 
mate of  evil  powers  exposed  by  the  Scriptures.  They  are 
declared  to  be  the  "  gods  of  the  heathen,"  and  in  the  Old 
Testament  there  are  repeated  accounts  of  Jehovah  "  execut- 
ing judgment  "  upon  them. 

Before  the  passover  night  in  Egypt  Jehovah  said  to  Moses : 


240  The  Unfoldixo  of  the  Ages  9 :  13-21 

"  I  will  pass  through  the  land  of  Egypt  this  night,  and  will 
smite  all  the  firstborn  in  the  land  of  Egypt,  both  man  and 
beast;  and  against  all  the  gods  of  Egypt  I  will  execute  judg- 
ment: I  am  the  Lord"  (Ex.  12:  12).  This  Scripture,  instead 
of  ignoring  the  fact  of  false  gods,  clearly  affirms  the  reality  of 
their  existence.  The  execution  of  judgment  upon  them 
implies  both  reality  and  personality. 

In  the  book  of  Leviticus  the  Jews  are  strictly  prohibited 
from  offering  sacrifices  unto  demons.     (Lev.  17:7). 

In  the  song  of  Moses  the  people  are  charged  with  violating 
the  statute.  They  not  only  provoked  God  to  jealousy  with  a 
multitude  of  strange  gods,  but  they  actually  sacrificed  unto 
demons.     (Deut.  32:  17). 

When  Jeroboam  had  expelled  the  Levites  from  the  northern 
kingdom,  "  he  ordained  priests  for  the  high  places,  and  for  the 
demons,  and  for  the  calves  which  he  had  made  "  (2  Chron. 
11:15). 

In  the  one  hundred  and  sixth  Psalm,  where  the  rebellion  of 
Israel  is  reviewed,  we  read :  "  They  did  not  destroy  the  nations, 
concerning  whom  the  Lord  commanded  them:  but  were 
mingled  among  the  heathen,  and  learned  their  works.  And 
they  served  their  idols:  which  were  a  snare  unto  them.  Yea, 
they  sacrificed  their  sons  and  their  daughters  unto  demons, 
and  shed  innocent  blood,  even  the  blood  of  their  sons  and  of 
their  daughters,  whom  they  sacrificed  unto  the  idols  of  Ca- 
naan:    and   the    land    was    polluted    with   blood"    (Ps.    106: 

34-38). 

Whatever  theory  man  may  have  about  demons,  they  are 
plainly  recognized  in  passages  like  these,  and  repeated  warn- 
ings are  given  against  any  communion  with  them  whatever. 
Because  these  warnings  were  unheeded  by  the  Jews.  God  gave 
them  up  to  the  abominations  of  the  heathen  by  whose  false 
gods  they  had  been  seduced.  The  unclean  spirits  that  haunt 
the  air,  and  seek  for  embodiment  among  men,  are  the  gods 
worshii)ed  by  the  heathen.  These  demons  inspired  the  oracles 
in  the  pagan  temples.     They  furnished  wisdom  to  the  "  sooth- 


9 :  13-31  Demon  Possession  241 

sayers,"  the  "  wizards,"  the  "  sorcerers,"  the  "  enchanters," 
and  "  diviners,"  and  men  of  similar  evil  character. 

Moses  charged  the  Israelites,  saying :  "  When  thou  art  come 
into  the  land  which  the  Lord  thy  God  giveth  thee,  thou  shalt 
not  learn  to  do  after  the  abominations  of  those  nations.  There 
shall  not  be  found  among  you  any  one  that  maketh  his  son  or 
his  daughter  to  pass  through  the  fire,  or  that  useth  divination, 
or  an  observer  of  times,  or  an  enchanter,  or  a  witch,  or  a 
charmer,  or  a  consulter  with  familiar  spirits,  or  a  wizard,  or 
a  necromancer.  For  all  that  do  these  things  are  an  abomina- 
tion unto  the  Lord :  and  because  of  these  abominations  the 
Lord  thy  God  doth  drive  them  out  from  before  thee  "  (Deut. 
18:9-12).  These  evils  against  which  they  are  warned  con- 
stituted a  righteous  cause  for  the  expulsion  of  the  Canaanites. 

Such  passages  assume  the  possibility  of  establishing  com- 
munion with  demons,  and,  judging  from  the  statement  made 
by  Paul,  if  fellowship  with  demons  were  once  formed,  it 
would  result  in  that  fellowship  that  the  apostle  used  as  the 
very  antithesis  of  the  communion  between  the  Lord  and  His 
people.  Such  unlawful  intercourse  has  always  been  the  curse 
of  paganism. 

The  Canaanites  had  broken  through  all  restrictions  that 
God  in  His  mercy  had  placed  about  them,  and  the  whole  land 
became  filled  with  these  abominations.  It  is  almost  incon- 
ceivable that  such  a  history  should  ever  be  repeated,  but  the 
express  declaration  of  the  Spirit  is,  that,  in  the  last  days,  men 
shall  once  more  be  guilty  of  the  awful  wickedness  that  brought 
condemnation  and  ruin  upon  the  Canaanites  of  old. 

Polytheism  is  characteristic  of  all  pagan  religions,  and  the 
most  hideous  examples  of  demon  possession  are  found  among 
the  heathen  at  this  day.  The  object  of  the  demon,  after  gain- 
ing possession  of  a  man,  is  to  compel  his  victim  to  zvorship 
him. 

Dr.  Nevius,  who  for  many  years  was  a  well-known  mission- 
ary in  China,  wrote  a  volume  entitled  "Demon  Possession  and 
Allied    Themes."     He   illustrates   how    a   demon,   after   pos- 


242  The  Unfolding  of  the  Ages  9:13-21 

sessing  a  man,  compels  him  to  yield  to,  and  worship  him. 
Torment  of  the  most  afflicting  kind  is  visited  upon  the  de- 
moniac until  his  will  is  completely  surrendered,  and  he 
becomes  not  only  a  private,  but  also  a  public  zvorshipcr  of 
the  demon.  Dr.  Nevius  says :  "  Before  this  full  surrender 
of  the  will  is  made,  if  he  had  worshiped  a  demon,  he  would 
scarcely  have  owned  it  except  with  shame.  Now  he  boasts 
of  his  power,  and  professes  to  heal  diseases  by  the  demon's 
aid."  Testimonies  of  a  similar  character  can  be  found  in 
the  annals  of  all  pagan  people.  The  whole  spirit  of  pagan- 
ism is  to  personify,  and  deify  the  lusts  of  the  flesh.  Gods 
are  created  that  answer  to  the  fallen  nature  of  men,  and, 
while  they  personify  what  he  loves  and  would  lawfully  enjoy, 
they  are  nevertheless  demons  of  lust  worshiped  as  gods. 
These  fallen  men  are  the  slaves  of  lust,  and,  repudiating  the 
God  who  denies  such  cravings,  they  give  themselves  over 
to  the  unclean  spirits,  who  not  only  permit,  but  urge  them  on 
to  do  what  they  desire.  Wherever  these  evil  spirits  are  toler- 
ated among  men,  they  make  their  way  with  irresistible  power, 
and  in  the  end  we  find  them  in  solid  phalanx  against  all  that 
endeavor  to  keep  the  word  of  God  and  the  testimony  of 
Jesus. 

The  mystery  of  lawlessness,  found  at  work  in  the  days  of 
Paul,  is  moving  steadily  on,  fitting  the  rejecters  of  Christ 
for  the  last  outburst  of  rebellion.  The  history  of  the  Old 
Testament  people  shall  once  more  repeat  itself  in  the  final 
phase  of  humanity.  From  the  days  of  Solomon  the  decline 
in  Israel  was  swift  and  sure.  Jeroboam  made  his  name  pro- 
verbial by  regarding  the  calves,  worshiped  in  Bethel  and  Dan, 
as  "  the  gods  which  brought  Israel  out  of  Egypt."  In  the 
days  of  Ahab  the  awful  apostasy  from  God  assumed  its  worst 
form.  Jezebel  introduced  the  worship  of  Baal,  and  to  him  all 
Israel  had  bowed  the  knee,  except  the  "  seven  thousand  "  that 
were  hidden  in  the  caves  of  the  earth.  Other  altars  were 
raised,  not  only  in  Israel,  but  also  in  Judah.  and,  the  flood 
gates  once  open,  the  tide  of  iniquity  rolled  in.     The  Israelites 


9:13-21  Dkmon  Possession  243 

held  unlawful  intercourse  with  demons,  as  did  the  Canaan- 
ites  before  them.  Men  turned  from  God,  consulting  mes- 
merizers,  sorcerers,  soothsayers,  and  mediums  with  familiar 
spirits.  As  an  offering  to  Molech  children  were  flung  from 
the  frenzied  arms  of  mothers  into  the  devouring  fire.  Men 
were  not  simply  demon-possessed ;  they  became  demon  wor- 
shipers. The  judgment  of  God  on  Israel  followed  in  the  wake 
of  these  miseries ;  the  land  was  smitten  with  famines ;  invad- 
ing hosts  from  the  surrounding  nations  desolated  and  oppressed 
them ;  calamity  after  calamity  fell  upon  them,  but  nothing 
availed  to  turn  them  from  the  wretched  misery  of  their  unbe- 
lief, and  they  were  finally  lifted  from  their  ancestral  seats 
and  scattered  to  the  four  corners  of  the  earth.  Christian 
nations,  which  are  supposed  to  represent  God  among  the 
heathen  as  did  Israel  of  old,  are  moving  swiftly  on  to  the 
same  doom.  The  revival  of  ritualism  and  the  trend  toward 
Romanism  show  how  Christ  is  being  displaced  in  the  hearts 
of  men  by  image  worship,  and  by  divine  honor  given  to  "  the 
queen  of  heaven  and  mother  of  God."  Pagan  lands  are  no 
longer  the  restricted  territory  of  the  foul  spirits;  they  are 
now  flooding  countries  professing  Christianity.  Men  that 
have  forsaken  God  are  eagerly  and  earnestly  willing  through 
divination,  astrology,  necromancy,  spiritism,  and  the  like,  to 
get  into  communication  with  the  spirits  of  the  dead.  The 
resulting  evils  are  the  accursed  brood  of  these  foul  spirits 
driving  men  on  to  the  battlefield  of  God.  There  is  a  falling 
away  from  God's  truth  that  solemnly  testifies  to  the  darken- 
ing of  the  skies.  We  can  almost  hear  the  distant  moan  of  the 
coming  storm  that  shall  burst  upon  an  apostate  world. 

These  myriads  of  horsemen,  whose  coats  of  mail  are  mingled 
with  "  fire  and  smoke  and  brimstone,"  are  the  demon  wor- 
shipers of  a  coming  day,  and  it  cannot  be  far  distant  from 
us  now.  They  shall  openly  introduce  once  more  the  festering 
corruptions  of  Sodom  that  shall  provoke  the  final  judgment 
of  Almighty  God.  Secure  is  no  man  that  strives  in  his  own 
strength  to  withstand  the  seductions  of  these  foul  spirits  that 


244  The  Uxfoldixg  of  the  Ages  9 :  13-21 

are  even  now  abroad  seeking  to  gain  full  possession  of  men. 
Much  less  will  it  be  possible  to  stand  against  the  evil  that 
shall  roll  in  upon  the  world  when  it  shall  be  no  longer  under 
divine  restraint,  and  unclean  spirits  of  the  abyss  are  let  loose. 
Man  may  not  bow  down  to  any  graven  image,  nor  to  idol 
carved  in  stone;  but,  if  he  be  the  slave  of  lusts  which  inevitably 
result  from  these  delusions,  he  should  consider  the  solemn 
question  of  Paul — "  Know  ye  not,  that  to  whom  ye  yield 
yourselves  servants  to  obey,  his  servants  ye  are  to  whom  ye 
obey;  whether  of  sin  unto  death,  or  of  obedience  unto  right- 
eousness?" (Rom.  6:i6). 

"  Surely  in  rain,"  says  the  wise  man,  "  the  net  is  spread 
in  the  sight  of  any  bird." 

May  God  open  our  eyes  to  see  the  "  net  spread  "  before  us, 
lest  that  day  come  upon  us  unawares !  "  For  as  a  snare  shall 
it  come  on  all  them  that  dwell  on  the  face  of  the  whole  earth. 
Watch  ye  therefore,  and  pray  always,  that  ye  may  be  accounted 
worthy  to  escape  all  these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  man  "  (Luke  21 :  35-36). 


XIX 

LIGHT   THROUGH    THE   CLOUDS 

And  I  saw  another  strong  angel  descending  out  of  heaven,  clothed 
with  a  cloud,  and  the  rainbow  upon  his  head,  and  his  face  as  the 
sun,  and  his  feet  as  pillars  of  fire ;  and  having  in  his  hand  a  little 
book  opened.  And  he  placed  his  right  foot  upon  the  sea,  and  the 
left  upon  the  land,  and  cried  with  a  loud  voice,  as  it  were  a  lion 
roaring.  And  when  he  cried,  the  seven  thunders  uttered  their  own 
voices.  And  when  the  seven  thunders  spake,  I  was  about  to  write: 
and  I  heard  a  voice  out  of  heaven  saying,  Seal  up  the  things  which  the 
seven  thunders  spake,  and  write  them  not.  And  the  angel  whom  I 
saw  standing  upon  the  sea  and  upon  the  land  lifted  up  his  right  hand 
to  heaven,  and  sware  by  him  that  liveth  to  the  ages  of  ages,  who 
created  the  heaven  and  the  things  therein,  and  the  earth  and  the  things 
therein,  and  the  sea  and  the  things  therein,  that  there  should  be  delay 
no  longer;  but  in  the  days  of  the  voice  of  the  seventh  angel,  when  he 
is  about  to  sound,  the  mystery  of  God  also  shall  be  completed  accord- 
ing to  the  good  tidings  which  he  declared  by  his  own  servants  the 
prophets.  And  the  voice  which  I  heard  from  heaven  [was]  again 
speaking  with  me,  and  saying.  Go,  take  the  little  book  which  is  opened 
in  the  hand  of  the  angel  who  is  standing  upon  the  sea  and  upon  the 
land.  And  I  went  to  the  angel,  saying  to  him.  Give  me  the  little 
book.  And  he  saith  unto  me,  Take  and  eat  it  up:  and  it  will  make 
thy  belly  bitter,  but  in  thy  mouth  it  will  be  as  sweet  as  honey.  And 
I  took  the  little  book  out  of  the  hand  of  the  angel,  and  ate  it  up; 
and  it  was  in  my  mouth  as  honey,  sweet;  and  when  I  had  eaten  it, 
my  belly  was  bitter.  And  it  was  said  unto  me,  Thou  must  prophesy 
again  of  peoples  and  nations  and  tongues  and  many  kings. —  (Chap- 
ter  ID.) 


H 


ITHERTO  our  attention  has  been  directed  to  the 
persistent  development  of  evil  which,  unchecked 
by  divine  judgment,  at  last  culminates  in  man's 
turning  recklessly  away  from  God,  and  in  his 
giving  himself  up  to  demon  worship.  These  demons,  like 
flitting  phantoms  of  iniquity,   shall  come  out  of  the  abyss, 

245 


246  The    Unfolding    of    the    Ages  10 

and,  taking  possession  of  men,  shall  reproduce  on  earth  the 
awful  corruptions  of  Sodom.  In  proof  of  this  Jesus  says: 
"  As  it  was  in  the  days  of  Lot ;  they  did  eat,  they  drank,  they 
bought,  they  sold,  they  planted,  they  builded ;  but  the  same 
day  that  Lot  went  out  of  Sodom  it  rained  fire  and  brimstone 
from  heaven,  and  destroyed  them  all.  Even  thus  shall  it  be 
in  the  day  when  the  Son  of  man  is  revealed"  (Luke  17:  28- 
30).  When  the  iniquities  of  Sodom  once  more  prevail  among 
men,  the  full  significance  of  the  history  in  the  fourteenth 
chapter  of  Genesis  shall  be  seen.  Four  kings  shall  again 
combine  against  five.  The  Babylonian  confederacy,  urged  on 
by  the  rebel  angels  of  the  Euphrates,  shall  be  triumphant,  but 
only  to  be  smitten  in  turn  by  them  that  have  the  faith  of 
Abraham.  Like  Abraham  they  shall  return  with  the  spoils 
of  conquest,  and  be  met  by  the  true  Melchisedec.  He  will 
bless  them  in  the  name  of  "  the  most  high  God,  possessor  of 
heaven  and  earth,"  and  then  Sodom  shall  get,  not  merely 
faith's  refusal,  but  the  judgment  of  God.  The  world's  ini- 
quity, like  a  river  broad  and  deep,  is  rolling  on  toward  this 
open  sea  of  corruption,  and  every  new  departure  from  God 
is  tributary  to  it. 

Succeeding  generations  fall  heir  to  the  accumulating  evils 
of  the  past,  and  the  world  ripens  for  the  harvest.  It  is  incon- 
ceivable that  such  sins  should  go  on  and  mount  up  forever. 
There  is  a  fixed  barrier  over  which  the  floods  of  iniquity  cannot 
rise,  and  that  barrier  is  reached  when  Satan  and  his  associates 
are  apparently  the  sole  possessors  of  the  earth.  In  accomplish- 
ing this  Satan  shall  have  shot  his  last  bolt,  and  sin  shall  have 
reached  the  limit  of  divine  forbearance.  This  also  specifies 
the  time  of  direct  and  decisive  interference  on  the  part  of  God. 

Judgment  falls  the  moment  man  deifies  the  lusts  of  the 
flesh,  and  worships  the  demons  by  whom  these  lusts  are 
incited.  Such  is  the  condition  exjioscd  by  the  first  two 
"  woe  "  trumpets.  But  now  the  seventh  trumpet  is  about  to 
sound,  which,  while  it  brings  the  third  woe  upon  the  earth, 
also  testifies  to  the  collapse  of  all  evil.     Between  the  sound- 


10  Light   through   the   Clouds  347 

ing  of  the  sixth  and  seventh  trumpets  there  is  a  parenthetic 
announcement,  followed  by  a  more  detailed  account  of  events 
connected  with  the  second  woe.  This  corresponds  to  the 
interval  between  the  opening  of  the  sixth  and  seventh  seals. 
As  the  light  broke  through  the  clouds  there,  so  also  does  it 
break  through  here,  but  in  a  more  wondrous  way.  God  is 
about  to  assert  Himself,  and  in  such  a  decisive  way  as  to 
assure  our  hearts,  and  justify  the  conviction  that  he  will 
speedily  bring  to  an  end  the  bondage  of  corruption  into  which 
the  world  has  fallen. 

A  strong  angel  descends  out  of  heaven.  We  have  had 
nothing  like  this  before.  The  angel  that  has  the  seal  of  God 
ascends  from  the  sunrise.  Here  one  descends  from  heaven 
to  earth.  What  has  taken  place  before  this  descent  is  after 
the  manner  of  what  men  call  "  providential  judgments." 
There  has  been  no  direct  interference  on  the  part  of  God 
with  the  course  of  events  on  earth.  War  and  famine  and 
pestilence  have  been  so  commonly  the  instruments  of  divine 
judgment  that,  even  when  multiplied,  they  occasion  no  par- 
ticular wonder  among  men.  These  things  may  be  necessitated 
by  His  holiness,  but  in  such  judgments  men  do  not  find  God. 
As  with  Elijah  of  old.  He  is  neither  in  "  the  wind  "  that  rends 
the  mountains,  nor  in  "  the  earthquake,"  nor  in  the  devouring 
"  fire."  By  the  "  still  small  voice  "  He  makes  Himself  known. 
We  shall  find  Him  here  revealing  Himself  in  the  Truth.  His 
word  shall  go  forth,  and  not  return  to  Him  void ;  but  shall 
accomplish  that  whereunto  He  sends  it.  The  angel  that 
descends  from  heaven,  and  claims  the  sea  and  land  for  God, 
holds  in  his  hand  the  open  book  that  shall  certify  to  the 
supremacy  of  truth  over  evil  in  its  last  and  worst  manifesta- 
tion. He  is  "  clothed  with  a  cloud,"  a  "  rainbow  is  upon  his 
head,"  his  face  shines  "  as  the  sun,"  and  his  feet  are  like 
"  pillars  of  fire."  By  almost  unanimous  consent  this  descrip- 
tion can  refer  to  none  other  than  Christ;  and  yet  there  is  no 
absolute  necessity  for  this.  It  is  quite  true  that  the  sun  is 
the  symbol  of  supreme  authority,  and  the  Lord  Jesus  is  this ; 


248  The   Unfolding    of    the    Ages  10 

but  it  is  somewhat  incongruous  to  think  of  Him  in  connection 
with  the  oath  taken,  that  there  shall  be  no  longer  delay  in  finish- 
ing "  the  mystery  of  God."  It  is  quite  true  that  "  when  God 
made  promise  to  Abraham,  because  he  could  swear  by  no 
greater,  he  sware  by  himself  "  (Heb.  6:  13).  There  is  no  diffi- 
culty found  in  swearing  by  Himself,  there  being  no  greater,  but 
the  angel  is  evidently  claiming  i)i  His  name  land  and  sea  for 
Him,  and  he  declares  that  the  mystery  of  the  long  delay  in 
connection  with  this  is  about  to  end.  May  not  the  "  strong 
angel"  be  Michael?  His  power,  as  Daniel  assures  us,  shall 
be  put  forth  in  behalf  of  Israel  at  the  time  of  restoration,  and 
we  shall  presently  see  him  in  personal  conflict  with  Satan. 
His  name  means  "  one  who  is  like  God."  Surely  no  loss  is 
sustained  by  Christ  when  His  glory  is  reflected  by  another. 
At  the  end  of  this  age  "  the  Son  of  man  shall  send  forth 
his  angels,  and  they  shall  gather  out  of  his  kingdom  all 
things  that  ofifend,  and  them  which  do  iniquity;  and  shall  cast 
them  into  a  furnace  of  fire :  there  shall  be  wailing  and  gnash- 
ing of  teeth.  Then  shall  the  righteous  shine  forth  as  the  sun 
in  the  kingdom  of  their  Father"  (Matt.  13:41-43).  The 
redeemed  shall  shine  forth  as  the  sh)i,  and  this  is  no  greater 
wonder  than  to  see  an  angel  with  a  face  like  "  the  sun,"  com- 
ing down  from  heaven,  and  claiming  land  and  sea  for  Christ. 
At  any  rate,  whether  it  be  Christ  Himself  or  some  glorious 
representative  of  Him,  the  blessed  truth  proclaimed  is  not 
afifected.  Though  man  has  sinned  so  grievously,  the  rainbow 
testifies  to  the  fact  that  God  has  not  forgotten  His  covenant 
with  the  earth.  The  cloud  may  conceal  the  face  of  this  divine 
visitor  from  the  eyes  of  men,  but  above  the  cloud  the  face  is 
"  shining  as  the  sun." 

The  "  pillars  of  fire  "  testify  of  judgment,  but  the  rainbow 
upon  his  head  is  the  token  and  pledge  of  mercy  in  connection 
with  judgment.  The  glory  of  light  is  seen  when  the  bow  is 
in  the  cloud.  "  God  is  light  "  and  the  rainbow  here  reveals 
Him.  The  storm  clouds  that  hang  like  a  pall  over  the  earth 
are  to  be  brightened  with  the  glory  of  God.     The  angel  comes 


10  Light   through   the   Clouds  249 

clothed  in  majesty,  and  has  in  his  hand  an  "  open  book." 
Secret  things,  which  have  hitherto  belonged  to  the  Lord  our 
God,  are  now  to  be  made  known  among  men.  The  "  mystery 
of  God  "  is  about  to  be  finished.  The  "  little  book,"  which 
apparently  had  been  hitherto  shut,  is  now  opened.  This  can 
scarcely  be  "  the  book  of  Old  Testament  prophecy,"  as  many 
insist.  The  scope  and  fullness  of  Old  Testament  prophecy 
cannot  be  contracted  into  a  little  book.  There  is  more 
prophecy  in  the  Old  Testament  than  has  been  commonly 
credited  to  it. 

Moreover,  the  light  of  these  prophecies  has  been  largely 
focused  on  the  brief  period  contemplated  in  the  book  of  Reve- 
lation as  the  time  of  Israel's  restoration.  These  prophecies 
have  for  ages  been  an  open  book,  but  the  interpretation  of 
them  is  altogether  another  matter.  Conflicting  interpretations 
prove  conclusively  that  this  book,  however  open,  is  by  no 
means  clearly  understood  by  those  who  read  it.  Our  inability 
to  interpret  it  has,  in  reality,  sealed  it  up  again.  It  is,  there- 
fore, perfectly  evident  that  a  supplementary  revelation  is 
necessary  for  the  full  understanding  of  prophecy.  The  book 
of  Revelation  has  already  proved  itself  to  be  such  a  supple- 
mentary help.  The  sealed  book  that  is  spoken  of  in  the  fifth 
chapter  is  fully  opened  when  the  seventh  seal  is  broken,  but 
it  is  quite  clear  that  the  seventh  seal  does  not  contemplate 
anything  beyond  the  sounding  of  the  seven  trumpets.  The 
sounding  of  the  seventh  trumpet,  as  the  angel  here  declares, 
completes  the  mystery  of  God.  As  a  matter  of  fact  we  shall 
hear  the  sounding  of  this  last  trumpet  in  the  next  chapter. 
While  this  carries  us  on  to  the  end,  there  are  yet  other  things 
that  are  not  contemplated  in  the  seven-sealed  book.  What 
follows  the  sounding  of  the  seventh  trumpet  is,  therefore,  a 
revelation  supplemental  to  that  found  in  the  book  of  the  seven 
seals,  and  "  the  little  open  book,"  held  in  the  hand  of  the  angel 
that  takes  possession  of  the  earth  and  sea  for  Christ,  is  evi- 
dently this  supplement  to  the  seven-sealed  book  whose  contents 
are  fully  before  us  when  the  seventh  trumpet  sounds. 


250  The  Unfolding  of  the  Ages  10 

It  has  to  do  with  prophecy,  and  it  is  therefore  related  to 
the  prophecies  of  the  past.  It  contains  more  than  is  written 
in  the  Old  Testament  prophecies;  for,  when  John  had  eaten 
and  digested  it,  he  prophesies  of  many  things  that  are  clearly 
beyond  the  range  of  any  former  prophetic  vision. 

The  truth  contained  in  the  book  is  first  made  known  to 
John,  and  then  by  him  revealed  to  us  in  that  part  of  Revela- 
tion that  follows  the  sounding  of  the  seventh  trumpet.  The 
ground  covered  by  John  is  the  same  as  that  traversed  by  the 
Old  Testament  prophets.  But  John's  statements  are  supple- 
mentary to,  and  explanatory  of,  what  we  find  there.  This 
little  book,  as  we  shall  abundantly  prove,  does  not  necessarily 
speak  of  what  follows  the  sounding  of  the  last  trumpet.  It 
speaks  rather  of  what  has  application  to  the  whole  period 
under  consideration.  Its  supplementary  character  makes  it 
plain  that,  as  compared  with  Old  Testament  prophecies,  it  is 
a  little  book.  Its  application  also  is  to  the  earth  in  connection 
with  which  all  prophecy  is  to  be  fully  manifested  and 
illumined.  The  blessing  for  which  the  earth  waits  is  depend- 
ent upon  the  restoration  of  Israel  now  outcast  from  the  land. 
The  birth  throes  of  sorrow  that  accomplish  this  necessarily 
bring  before  us  all  other  events  connected  with  it.  Paul  has 
given  us  the  sign  that  shall  immediately  precede  the  day  of 
the  Lord.  "  That  day,"  he  says,  "  shall  not  come,  except 
there  come  a  falling  away  first,  and  that  man  of  sin  be 
revealed,  the  son  of  perdition ;  who  opposeth  and  exalteth 
himself  above  all  that  is  called  God,  or  that  is  worshiped ;  so 
that  he  as  God  sitteth  in  the  temple  of  God,  shewing  himself 
that  he  is  God  "  (2  Thess.  2:  3-4). 

It  would  seem  strange  indeed  if  the  book  of  Revelation,  other- 
wise so  full,  should  have  nothing  to  say  about  the  manifesta- 
tion of  "  the  man  of  sin."  What  John  has  to  say  of  him  is 
evidently  revealed  in  the  little  book,  for  no  mention  is  made 
of  him  until  the  little  book  has  been  digested.  \\'hen  "  the 
man  of  sin "  appears,  everything  moves  with  tremendous 
rapidity  to  the  end  fixed  by  the  decree  of  God.     Our  atten- 


10  Light   theough    the    Clouds  251 

tion  is  called  to  the  action  of  the  angel.  "  He  placed  his  right 
foot  upon  the  sea,  and  the  left  upon  the  land,  and  cried  with 
a  loud  voice,  as  it  were  a  lion  roaring." 

The  roaring  of  the  lion  suggests  again  to  us  the  "  Lion  of 
the  tribe  of  Judah,"  who  is  now  about  to  assert  Himself  more 
positively  in  that  character  in  behalf  of  Israel.  The  roaring 
is  answered  by  "  seven  thunders,"  which  testify  to  the  fact 
that  the  whole  government  of  God  is  in  action.  The  time  has 
come  for  Christ  to  take  unto  Him  His  great  power  and  reign, 
and  behind  Him,  to  accomplish  this,  are  all  the  resources  of 
God.  The  thunders  speak  with  intelligible  voices  to  John, 
and  he  was  about  to  write  down  these  utterances,  when  he 
heard  a  voice  out  of  heaven,  saying,  "  Seal  up  the  things 
which  the  seven  thunders  spake,  and  write  them  not."  It  is, 
of  course,  impossible  to  say  whether  anything  subsequently 
written  by  John  answers  to  the  proclamation  made  by  the 
seven  thunders.  It  is  enough  for  us  to  know  that  power  shall 
not  be  lacking  to  make  good  Christ's  title  to  land  and  sea.  We 
are  next  told  of  the  positive  way  in  which  that  title  is 
asserted.  "And  the  angel  whom  I  saw  standing  upon  the  sea 
and  upon  the  land  lifted  up  his  right  hand  to  heaven,  and 
sware  by  him  that  liveth  to  the  ages  of  ages,  who  created  the 
heaven  and  the  things  therein,  and  the  earth  and  the  things 
therein,  and  the  sea  and  the  things  therein,  that  there  should 
be  delay  no  longer ;  but  in  the  days  of  the  voice  of  the  seventh 
angel,  when  he  is  about  to  sound,  the  mystery  of  God  also  shall 
be  completed  according  to  the  good  tidings  which  he  declared 
by  his  own  servants  the  prophets."  This  shows  us  how  quickly 
the  prophecies  contained  in  the  little  book  are  to  be  consum- 
mated. The  limit  to  this  last  and  most  awful  rebellion  of 
man  against  God  is  definitely  fixed.  God's  judgments  are 
unsearchable,  and  His  ways  past  finding  out.  "  There  is  a 
path  which  no  fowl  knoweth,"  and  man's  wisdom  fails  him 
when  he  seeks  to  search  out  "  the  mystery  of  God."  There 
has  been  apparently  a  long  delay.  God  has  seemed  to  with- 
draw Himself  from  the  affairs  of  men,  and,  to  our  short- 


352  The  Unfolding  of  the  Ages  10 

sighted  vision,  He  has  acted  as  if  He  were  not.  Man's  day 
upon  the  earth  has  been  long,  and  filled  with  gloom.  If  God 
seems  to  delay  the  bringing  in  of  a  better  hope,  we  are  given 
full  assurance  here  that  He  has  not  been  indifferent.  He  has 
fixed  a  limit,  and  when  that  is  reached  delay  shall  be  no 
longer.  "  Write  the  vision,"  said  Jehovah  to  Habakkuk, 
"  and  make  it  plain  upon  tables,  that  he  may  run  that  readeth 
it.  For  the  vision  is  yet  for  an  appointed  time,  but  at  the  end 
it  shall  speak,  and  not  lie :  though  it  tarry,  wait  for  it ;  because 
it  will  surely  come,  it  will  not  tarry"  (Hab.  2:2-3).  That 
is,  it  will  not  tarry  beyond  the  appointed  time.  What  a  mys- 
tery this  delay  in  the  evolution  of  the  eternal  purpose  has 
been !  In  the  weakness  of  our  faith  we  have  stumbled  over 
it.  Infidelity  has  reared  its  head  in  mockery  of  it.  The  long 
conflict  between  good  and  evil  seems  as  if  it  might  go  on 
forever.  In  it  all,  too,  there  has  been  the  persistent  triumph 
of  evil.  Power  seems  to  accredit  evil,  and  not  goodness. 
But,  however  long  the  delay,  we  are  assured  of  the  ultimate 
triumph  of  righteousness  over  wrong. 

Somewhere  beyond  the  stars  there  stands  an  angel  holding 
a  trumpet;  and  the  sounding  of  that  trumpet  shall  usher  in 
the  Jubilee  of  God.  Meanwhile,  the  heirs  of  glory  are  disci- 
plined by  the  sorrows  of  the  world.  Beyond  the  darkness, 
in  which  man's  day  upon  the  earth  shall  close,  faith  sees  the 
light  flooding  the  everlasting  hills  with  glory.  The  mystery 
of  God  shall  be  finished.  We  shall  know  as  we  are  known. 
What  seems  now  to  be  most  against  us  shall  then  be  shown 
to  have  worked  in  fact  for  us ;  for  "  we  know  that  all  things 
work  together  for  good  to  them  that  love  God,  to  them  who 
are  the  called  according  to  his  purpose  "  (Rom.  8:28).  The 
greatest  of  all  mysteries  is  the  undisputed  supremacy  of  Satan 
over  the  earth.  The  trumpet  that  ushers  in  the  Jubilee  shall 
be  the  knell  of  doom  for  Satan.  The  mystery  and  confusion 
wrought  by  him  shall  be  cleared  up,  and  shall  be  ended  forever. 
All  things  were  created  by  Christ,  and  for  Him,  and  when  His 
authority  over  them  is  fully  asserted,  there  shall  be  no  longer 


10  Light  through  the  Clouds  253 

any  mystery  in  the  ways  of  God.  "  The  good  tidings  "  of 
Christ's  reign  over  the  earth,  as  the  angel  assures  us,  have  been 
the  prophetic  burden  of  the  ages  past.  If  the  prophets  testify 
to  the  stormy  night  in  which  man's  day  on  earth  shall  end, 
they  do  not  forget  to  tell  us  of  the  dawn  of  a  better  day  to 
follow. 

John  is  instructed  to  take  the  little  book  and  cat  it.  This  he 
does,  and  finds  it  sweet  to  his  taste,  but  exceedingly  bitter  in 
digestion. 

Lange  has  well  said :  "  Apocalyptic  things  have  a  wondrous 
charm.  To  the  honey-like  sweetness  of  the  little  book  in  the 
mouth,  that  enormous  mass  of  literature  testifies,  which  is 
engaged  in  the  eating  of  it.  But  whosoever  has,  with  some 
degree  of  understanding,  appropriated  the  little  book,  is 
greatly  pained  within  him  by  its  startling  perspectives  and 
images.  A  termination  is  then  put  to  all  idyllic  conceptions 
of  the  future,  and  the  end  of  the  world." 

The  full  force  of  this  statement  is  of  the  utmost  importance. 
The  study  of  prophecy  begins  usually  with  eager  enthusiasm ; 
in  it  there  is  a  peculiar  fascination  even  for  the  natural  man. 
The  vision  of  most  men  is  limited  by  the  distance  from  the 
cradle  to  the  grave.  What  lies  beyond  that  border  line  is 
wrapped  in  the  mantle  of  mystery.  Hamlet,  in  his  reflection 
over  the  skulls  unearthed,  could  associate  nothing  with  them 
but  the  memories  of  what  they  were  in  life.  Beyond  the 
grave  he  cannot  penetrate  save  to  imagine  that: 

"  Imperious  Caesar,  dead  and  turn'd  to  clay. 
Might  stop  a  hole  to  keep  the  wind  away." 

Man's  wisdom  has  added  nothing  to  Hamlet's  imagination. 
God  only  can  answer  Job's  question,  "  If  a  man  die,  shall  he 
live  again?"  and  He  has  answered  it  with  a  decisive  voice. 
He  has  taken  the  veil  from  the  face  of  the  future,  and  given 
us  a  full  perspective  in  which  there  is  neither  vagueness  nor 
uncertainty  of  outline.  Most  men  are  content  to  weave  from 
their  own  imagination  theories  of  a  future,  or  else  leave  it  alto- 


254  The  Unfolding  of  the  Ages  10 

gether  for  self-demonstration.  In  either  case  they  give  no 
heed  to  the  voice  of  God  sounding  through  the  centuries.  The 
prophecies  are  the  testimonies  of  God.  They  "  came  not  in 
old  time  by  the  will  of  man :  but  holy  men  of  God  spake  as 
they  were  moved  by  the  Holy  Ghost  "  (2  Pet.  i  :  21).  These 
men  were  not  independent  religious  thinkers ;  they  were  the 
living  oracles  of  God.  They  spake  as  they  were  moved  by 
the  Holy  Ghost ;  they  elaborated  no  theories  of  their  own,  and 
often  proclaimed  truth  transcending  their  ability  to  interpret. 
Speaking  of  this  Peter  says :  "  Of  which  salvation  the  prophets 
have  enquired  and  searched  diligently,  who  prophesied  of  the 
grace  that  should  come  unto  you:  searching  what,  or  what 
manner  of  time  the  Spirit  of  Christ  which  was  in  them  did 
signify,  when  it  testified  beforehand  the  sufferings  of  Christ, 
and  the  glory  that  should  follow.  Unto  whom  it  was  revealed, 
that  not  unto  themselves,  but  unto  us  they  did  minister  the 
things,  which  are  now  reported  unto  you  by  them  that  have 
preached  the  gospel  unto  you  with  the  Holy  Ghost  sent  down 
from  heaven ;  which  things  the  angels  desire  to  look  into  " 
(i  Pet.  1 :  10-12).  They  made  diligent  search  to  discover  the 
meaning  of  what  the  Spirit  of  Christ  within  them  testified 
to,  and  found  that  the  revelations  committed  to  them  were  not 
for  themselves,  but  for  others.  This  fact  puts  their  writings 
beyond  the  pale  of  ordinary  literary  criticism.  In  his  effort 
to  render  intelligible  the  communications  made  to  him  Daniel's 
wisdom  failed  him.  He  says :  "  I  heard,  but  I  understood 
not:  then  said  I,  O  my  Lord,  what  shall  be  the  end  of  these 
things  ?  And  he  said.  Go  thy  way,  Daniel :  for  the  words  are 
closed  up  and  sealed  till  the  time  of  the  end.  Many  shall  be 
purified,  and  made  white,  and  tried ;  but  the  wicked  shall  do 
wickedly :  and  none  of  the  wicked  shall  understand ;  but  the 
wise  shall  understand"  (Dan.  12:8-10). 

To  these  writings  of  the  prophets  God  has  af^xed  His  own 
signature,  constituting  them  written  testiiuonies  of  divine 
revelation.  Without  such  certification  these  writings  would 
have  no  more  value  than  the  writings  of  other  men.     When 


10  Light  through  the   Clouds  255 

there  is  wrought  within  us  the  conviction  that  in  these 
prophecies  there  is  sounding  the  voice  of  God,  our  whole 
being  begins  to  throb  with  intense  desire  to  know  what  He 
has  said.  We  begin  our  study  with  eager  interest ;  but,  when 
the  full  force  of  the  revelation  breaks  upon  us,  our  souls 
are  filled  with  bitter  lamentations.  This  has  been  the  per- 
sonal experience  of  every  true  prophet,  and  of  every  sincere 
student  of  prophecy. 

Jehovah  said  to  Ezekiel :  "  Son  of  man,  I  send  thee  to  the 
children  of  Israel,  to  a  rebellious  nation  that  hath  rebelled 
against  me :  they  and  their  fathers  have  transgressed  against 
me,  even  unto  this  very  day.  For  they  are  impudent  children 
and  stiffhearted.  I  do  send  thee  unto  them ;  and  thou  shalt  say 
unto  them.  Thus  saith  the  Lord  God.  And  they,  whether  they 
will  hear,  or  whether  they  will  forbear,  (for  they  are  a  rebel- 
lious house),  yet  shall  know  that  there  hath  been  a  prophet 
among  them.  And  thou,  son  of  man,  be  not  afraid  of  them, 
neither  be  afraid  of  their  words,  though  briers  and  thorns  be 
with  thee,  and  thou  dost  dwell  among  scorpions :  be  not  afraid 
of  their  words,  nor  be  dismayed  at  their  looks,  though  they  be 
a  rebellious  house.  And  thou  shalt  speak  my  words  unto  them, 
whether  they  will  hear,  or  whether  they  will  forbear :  for  they 
are  most  rebellious.  But  thou,  son  of  man,  hear  what  I  say 
unto  thee;  Be  not  thou  rebellious  like  that  rebellious  house: 
open  thy  mouth,  and  eat  that  I  give  thee.  And  when  I  looked, 
behold,  an  hand  was  sent  unto  me ;  and,  lo,  a  roll  of  a  book  was 
therein ;  and  he  spread  it  before  me ;  and  it  was  written  within 
and  without:  and  there  was  written  therein  lamentations,  and 
mourning,  and  woe"  (Ezek.  2:3-10). 

When  the  veil  is  taken  from  the  face  of  the  future,  we  behold 
"  lamentations,  and  mourning,  and  woe." 

Amos  says :  "  Woe  unto  you  that  desire  the  day  of  the 
Lord !  to  what  end  is  it  for  you  ?  the  day  of  the  Lord  is  dark- 
ness, and  not  light.  As  if  a  man  did  flee  from  a  lion,  and  a 
bear  met  him ;  or  went  into  the  house,  and  leaned  his  hand  on 
the  wall,  and  a  serpent  bit  him.     Shall  not  the  day  of  the  Lord 


256  The  Unfolding  of  the  Ages  10 

be  darkness,  and  not  light  ?  even  very  dark,  and  no  brightness 
in  it?  I  hate,  I  despise  your  feast  days,  and  I  will  not  smell  in 
your  solemn  assemblies.  Though  ye  offer  me  burnt  offerings 
and  your  meat  offerings,  I  will  not  accept  them :  neither  will  I 
regard  the  peace  offerings  of  your  fat  beasts.  Take  thou  away 
from  me  the  noise  of  thy  songs ;  for  I  will  not  hear  the  melody 
of  thy  viols.  But  let  judgment  run  down  as  waters,  and  right- 
eousness as  a  mighty  stream.  Have  ye  offered  unto  me  sacri- 
fices and  offerings  in  the  wilderness  forty  years,  O  house  of 
Israel?  But  ye  have  borne  the  tabernacle  of  your  Moloch  and 
Chiun  your  images,  the  star  of  your  god,  which  ye  made  to 
yourselves.  Therefore  will  I  cause  you  to  go  into  captivity 
beyond  Damascus,  saith  the  Lord,  whose  name  is  The  God  of 
hosts"  (Amos  5:  18-27). 

Jeremiah  says :  "I  beheld  the  earth,  and,  lo,  it  was  without 
form,  and  void ;  and  the  heavens,  and  they  had  no  light.  I 
beheld  the  mountains,  and,  lo,  they  trembled,  and  all  the  hills 
moved  lightly.  I  beheld,  and,  lo,  there  was  no  man,  and  all  the 
birds  of  the  heavens  were  fled.  I  beheld,  and,  lo,  the  fruitful 
place  was  a  wilderness,  and  all  the  cities  thereof  were  broken 
down  at  the  presence  of  the  Lord,  and  by  his  fierce  anger.  For 
thus  hath  the  Lord  said.  The  whole  land  shall  be  desolate ;  yet 
will  I  not  make  a  full  end  "  (Jer.  4:  23-27). 

Again  he  says :  "  Oh  that  my  head  were  waters,  and  mine 
eyes  a  fountain  of  tears,  that  I  might  weep  day  and  night  for 
the  slain  of  the  daughter  of  my  people!  "  (Jer.  9:1). 

Such  is  the  uniform  and  solemn  testimony  of  the  prophets 
as  they  contemplate  the  future  made  known  by  the  Spirit  of  the 
living  God.  No  wonder  the  soul  was  filled  with  bitterness. 
Everywhere  in  the  prophecies  is  the  solemn  moan  of  an  impend- 
ing storm.  Man's  day  grows  darker  and  darker  until  the  ter- 
rific judgments  purge  the  world  from  iniquity  and  vindicate 
the  righteous  wrath  of  Almighty  God.  This  is  the  reversal  of 
the  hope  so  commonly  entertained  among  men.  The  dream  of 
a  golden  age  without  Christ  is  but  the  creation  of  a  drugged 
slumber.     Christ  shall  come,  but  the  trumpet  notes  of  judg- 


10  Light  through  the  Clouds  257 

ment  shall  sound  before  Him,  and  proclaim  to  the  world  the 
time  of  its  baptism  of  fire.  After  that :  "  He  will  thoroughly 
purge  his  floor,  and  gather  his  wheat  into  the  garner;  but  he 
will  burn  up  the  chaff  with  unquenchable  fire  "  (Matt.  3:  12). 
This,  though  man  may  deceive  himself  and  accept  the  delusion 
of  Satan,  is  the  word  of  God. 

The  solemn  truth  has  been  rejected  by  men  of  all  generations 
and  is  rejected  to-day.  The  prophets  that  proclaimed  it  were 
hated.  Stephen  reviews  the  history  of  Israel,  and  brings  in 
the  solemn  indictment :  "  Ye  stiffnecked  and  uncircumcised  in 
heart  and  ears,  ye  do  always  resist  the  Holy  Ghost:  as  your 
fathers  did,  so  do  ye.  Which  of  the  prophets  have  not  your 
fathers  persecuted?  and  they  have  slain  them  which  shewed 
before  of  the  coming  of  the  Just  One ;  of  whom  ye  have  been 
now  the  betrayers  and  murderers :  who  have  received  the  law 
by  the  disposition  of  angels,  and  have  not  kept  it  "  (Acts 
7:51-53).  This  refusal  of  prophetic  testimony  bears  witness 
to  the  moral  unity  of  the  nation  throughout  its  history.  Jesus, 
in  His  denunciation  of  the  Pharisees,  charges  them  with  the 
same  crime  committed  by  their  fathers.  *'  Woe  unto  you,"  He 
says,  "  scribes  and  Pharisees,  hypocrites !  because  ye  build  the 
tombs  of  the  prophets,  and  garnish  the  sepulchres  of  the  right- 
eous, and  say,  If  we  had  been  in  the  days  of  our  fathers,  we 
would  not  have  been  partakers  with  them  in  the  blood  of  the 
prophets.  Wherefore  ye  be  witnesses  unto  yourselves,  that  ye 
are  the  children  of  them  which  killed  the  prophets.  Fill  ye  up 
then  the  measure  of  your  fathers.  Ye  serpents,  ye  generation 
of  vipers,  how  can  ye  escape  the  damnation  of  hell  ?  "  (  Matt. 
23:29-33).  He  that  speaks  here  is  no  mere  prophet.  He  is 
the  Lord  God  of  the  prophets,  and  that  generation,  as  the 
fathers  had  rejected  the  prophets  before  Him,  filled  up  the 
measure  of  iniquity  by  rejecting  Him.  But  this  rejection 
only  thickened  the  gloom  that  hung  over  their  future,  for 
alongside  the  prophecies  of  the  past  He  placed  still  another: 
"  Behold,  I  send  unto  you  prophets,  and  wise  men,  and  scribes: 
and  some  of  them  ye  shall  kill  and  crucify ;  and  some  of  them 


258  The  Unfolding  of  the  Ages  10 

shall  ye  scourge  in  your  synagogues,  and  persecute  them  from 
city  to  city :  that  upon  you  may  come  all  the  righteous  blood 
shed  upon  the  earth,  from  the  blood  of  righteous  Abel  unto 
the  blood  of  Zacharias  son  of  Barachias,  whom  ye  slew  between 
the  temple  and  the  altar.  Verily  I  say  unto  you,  All  these 
things  shall  come  upon  this  generation"   (Matt.  23:34-36). 

But,  notwithstanding  their  rejection  of  every  overture  made 
to  them  in  divine  mercy,  the  heart  of  Jesus  went  out  toward 
them,  and  He  said :  "  O  Jerusalem,  Jerusalem,  thou  that  killest 
the  prophets,  and  stonest  them  which  are  sent  unto  thee,  how 
often  would  I  have  gathered  thy  children  together,  even  as  a 
hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not ! 
Behold,  your  house  is  left  unto  you  desolate.  For  I  say  unto 
you.  Ye  shall  not  see  me  henceforth,  till  ye  shall  say.  Blessed 
is  he  that  cometh  in  the  name  of  the  Lord  "  (Matt.  23 :  37-39). 
The  prophets  of  God  have  been  persecuted  in  every  age  since 
the  world  began,  and  no  man  that  gives  a  faithful  proclama- 
tion of  the  truth  can  hope  to  escape  persecution  from  the  hands 
of  his  fellows.  The  truth  is  not  set  aside  by  rejection,  nor,  by 
refusing  it,  shall  men  escape  judgment.  A  full-hearted  sur- 
render to  it,  with  all  that  this  involves,  may  lead  to  bitter  expe- 
rience, but  it  will  furnish  the  man  of  God  unto  all  good  works, 
and  keep  the  lamp  of  prophecy  burning  when  other  lights  have 
gone  out.  After  this  fashion  John  receives  the  book,  and 
becomes  qualified  for  further  service.  The  angel  says  to  him : 
"  Thou  must  prophesy  again  of  peoples  and  nations  and  tongues 
and  many  kings." 

Steadily  we  are  moving  on  to  the  time  when  "  darkness  shall 
cover  the  earth,  and  gross  darkness  the  people:"  but  then 
"  the  Lord  shall  arise  upon  Israel."  He  shall  make  "  bare  his 
hoi)'  arm  in  the  eyes  of  all  the  nations ;  and  all  the  ends  of  the 
earth  shall  see  the  salvation  of  our  God"  (Is.  52:  10).  This 
shall  bring  to  a  close  man's  day,  and  shall  turn  the  solemn  dirge 
of  earth  into  the  festal  song  of  heaven.  "  He  which  testifieth 
these  things  saith.  Surely  I  come  quickly.  Amen.  Even  so, 
come.  Lord  Jesus  "  (Rev.  22:  20). 


XX 

CRUX   INTERPRETATORUM 

And  there  was  given  unto  me  a  reed  like  a  staff,  saying,  Rise  and 
measure  the  temple  of  God,  and  the  altar,  and  those  that  worship 
therein.  And  the  court  which  is  outside  of  the  temple  cast  out  and 
measure  it  not,  because  it  is  given  to  the  Gentiles;  and  the  holy  city 
shall  they  tread  under  foot  forty  and  two  months.  And  I  will  give 
unto  my  two  witnesses,  that  they  shall  prophesy  a  thousand  two  hun- 
dred and  sixty  days,  clothed  in  sackcloth.  These  are  the  two  olive 
trees  and  the  two  lampstands,  which  stand  before  the  Lord  of  the 
earth.  And  if  any  one  will  hurt  them,  fire  proceedeth  out  of  their 
mouth  and  devoureth  their  enemies ;  and  if  any  one  will  hurt  them, 
he  must  in  this  way  be  killed.  These  have  authority  to  shut  heaven, 
that  no  rain  fall  during  the  days  of  their  prophecy;  and  they  have 
authority  over  the  waters  to  turn  them  to  blood,  and  to  smite  the 
earth  with  every  plague  as  often  as  they  will.  And  when  they  shall  have 
accomplished  their  testimony,  the  beast  that  cometh  up  out  of  the  abyss 
shall  make  war  upon  them,  and  shall  conquer  them,  and  kill  them ;  and 
their  bodies  [shall  be]  upon  the  street  of  the  great  city,  which  spiritu- 
ally is  called  Sodom  and  Egypt,  where  also  their  Lord  was  crucified. 
And  they  of  the  peoples  and  tribes  and  tongues  and  nations  shall  look 
upon  their  dead  bodies  three  days  and  a  half,  and  shall  not  suffer 
their  bodies  to  be  put  into  a  sepulchre.  And  they  that  dwell  upon 
the  earth  rejoice  over  them,  and  make  merry,  and  shall  send  gifts 
to  one  another,  because  these  two  prophets  tormented  those  that  dv/ell 
upon  the  earth.  And  after  the  three  days  and  a  half  [the]  spirit  of 
life  from  God  entered  into  them,  and  they  stood  upon  their  feet; 
and  great  fear  fell  upon  all  that  beheld  them.  And  they  heard  a 
great  voice  out  of  heaven  saying  to  them.  Come  up  hither;  and  they 
went  up  to  heaven  in  the  cloud,  and  their  enemies  beheld  them.  And 
in  that  hour  there  came  a  great  earthquake,  and  the  tenth  part  of 
the  city  fell,  and  there  was  slain  in  the  earthquake  seven  thousand 
names  of  men.  And  the  rest  became  afraid,  and  gave  glory  to  the 
God  of  heaven.  The  second  woe  is  passed ;  behold  the  third  woe 
cometh  quickly.  And  the  seventh  angel  sounded,  and  there  were  great 
voices  in  heaven,  saying.  The  world-kingdom  of  our  Lord  and  of 
his  Christ  has  come,  and  he  shall  reign  unto  the  ages  of  ages.  And 
the  twenty-four  elders,  who  sit  upon  their  thrones  before   God,   fell 

259 


260  The  Unfolding   of   the   Ages  11 : 1-18 

upon  their  faces,  and  worshiped  God,  saying,  We  give  thee  thanks, 
Lord  God  Almighty,  who  art  and  who  wast,  that  thou  hast  taken  thy 
great  power,  and  reigned.  And  the  nations  were  angry,  and  thy  wrath 
came,  and  the  time  of  the  dead  to  be  judged,  and  to  give  reward  to 
thy  servants  the  prophets,  and  to  the  saints,  and  to  those  that  fear 
thy  name,  small  and  great,  and  to  destroy  those  that  destroy  the 
earth.— (Chapter  Ii:l-i8.) 

INTERPRETERS  of  the  Revelation  exhibit  more  confu- 
sion in  the  exposition  of  this  chapter  than  elsewhere. 
There  is,  however,  a  striking  imanimity  in  the  place  ac- 
corded to  the  Church.  "  The  temple,"  they  say,  "  is  here 
fig-uratively  used  of  the  faithful  portion  of  the  Church  of 
Christ."  The  command  is  given  to  John  "  to  measure  the 
temple  of  God,"  in  order  to  call  his  attention  to  "  the  size  of 
the  Church  of  God."  The  "  altar  "  is  again  "  the  Church." 
The  "  outer  court  "  signifies  "  a  part  of  the  Church  of  Christ." 
The  "  holy  city,"  according  to  these  expositors,  is  "  always  in 
the  Apocalypse  the  type  of  the  Church."  The  "  two  witnesses  " 
represent  "  the  elect  Church  of  God  (embracing  both  Jewish 
and  Christian),  and  the  witness  which  she  bears  concerning 
God,  especially  in  the  Old  and  New  Testaments."  ''  The  twelve 
hundred  and  sixty  days  "  constitute  the  period  "  during  which 
the  Church,  although  trodden  under  foot,  will  not  cease  to 
prophesy."  Concerning  the  war  of  the  beast  against  them  we 
are  told,  "  the  whole  vision  is  symbolical,  and  the  intention  is  to 
convey  the  idea  that  the  Church,  in  her  witness  for  God.  will 
experience  opposition  from  the  power  of  Satan,  which  will  wax 
more  and  more  formidable  as  time  goes  on,  and  result  in  the 
apparent  triumph  of  the  forces  of  evil.  But  the  triumph  will  be 
brief ;  it  will  but  usher  in  the  end  and  the  final  subjugation  of 
the  devil."  "  The  death  of  the  witnesses  "  is  "  the  fate  of  the 
Church  "  pictured  in  the  life  of  Christ.  "  His  witness,  the  oppo- 
sition he  encountered,  his  death  for  a  brief  time  at  the  comple- 
tion of  his  work,  his  resurrection  and  ascension,  and  triumph 
over  the  devil,  are  all  here  reproduced."  In  the  ascension  of 
the  witnesses  to  heaven  "  the  Church  is  triumphantly  vindi- 


11 : 1-18  Ceux   Interpret atorum  261 

cated."  Finally  the  "  elders,"  who  worship  God  after  the 
sounding  of  the  seventh  trumpet,  are  "  the  Church."  In  every 
turn  of  the  kaleidoscope  we  get  the  Church.  There  is  an  end- 
less variety  of  color,  but  without  any  symmetrical  form.  What 
wonder,  when  such  diverse  expressions  are  forced  to  mean  the 
same  thing,  if  there  be  endless  confusion.  Literalism  may  not 
solve  every  perplexity,  but  it  does  not  lead  into  any  such 
inexplicable  obscurity  as  this. 

Dean  Alford,  one  of  the  clearest  expositors  of  this  book, 
speaks  of  this  chapter, as  "undoubtedly  one  of  the  most  difficult 
in  the  whole  Apocalypse."  He  also  gives  us  a  frank  statement 
of  the  difficulties,  but  without  any  satisfactory  solution  of  them. 
Concerning  Jerusalem  he  says,  "  If  Jerusalem  here  is  simply 
Jerusalem,  and  the  prophecy  regards  her  overthrow  by  the  Ro- 
mans, and  especially  if  this  passage  is  to  be  made  such  use  of 
as  to  set  aside  the  testimony  of  Irenseus  as  to  the  date  of  the 
Apocalypse  by  the  stronger  testimony  of  the  Apocalypse  itself 
[so  Dusterdieck  from  Liicke],  then  must  every  particular  be 
shewn  to  tally  with  known  history;  or  if  this  cannot  be  done, 
at  least  it  must  be  shewn  that  none  contradicts  it.  If  this  can- 
not be  done,  then  we  may  fairly  infer  that  prophecy  has  no 
such  reference,  or  only  remotely,  here  and  there,  and  not  as  its 
principal  subject." 

Others  also  remind  us  that,  if  we  insist  upon  a  literal  temple 
and  city,  then  "  this  portion  of  the  Apocalypse  stands  con- 
demned as  a  prediction  which  was  falsified  within  a  year  or 
two  of  its  enunciation ;  for  in  verse  thirteen  it  is  expressly 
stated  that  the  tenth  part  of  the  city  fell,  and  nowhere  else  in 
the  book  do  Jerusalem  and  the  temple  signify  earthly  places."* 
This  is  an  unwarranted  assertion,  but  we  leave  it  for  the 
present. 

In  reference  to  this  Dean  Alford  says,  "  Into  whatever  diffi- 
culty we  may  be  led  by  the  remark,  it  is  no  less  true,  that  the 
'  holy  city '  of  verse  two  cannot  be  the  same  as  the  '  great 
city '  of  verse  eight."     "  This,"  he  says,  "  has  been  felt  by  the 

*  The  Pulpit  Commentary.    In  loc. 


2G3  The  Unfolding  of   the  Ages  11:1-18 

literal  interpreters,  and  they  have  devised  ingenious  reasons 
why  the  holy  city  should  afterwards  be  called  the  great  city," 
The  literalists  could  easily  escape  from  the  difficulty  by  adopt- 
ing the  interpretation  given  by  Alford.  We  shall  also  consider 
this  later. 

Before  going  further,  let  us  notice  two  other  difficulties  of 
which  Alford  can  give  no  solution.  Of  the  forty-two  months 
he  says :  "  I  will  further  remark,  and  the  reader  will  find  this 
abundantly  borne  out  by  research  into  histories  of  apocalyptic 
exegesis,  that  no  solution  at  all  approaching  to  a  satisfactory 
one  has  ever  yet  been  given  of  any  one  of  these  periods.  This 
being  so,  my  principle  is  to  regard  them  as  being  still  among 
the  things  unknown  to  the  Church,  and  awaiting  their  elucida- 
tion by  the  event.  It  is  our  duty  to  feel  our  way  by  all  the 
indications  which  Scripture  furnishes,  and  by  the  light  which 
history,  in  its  main  and  obvious  salient  events,  has  thrown  on 
Scripture:  and,  when  those  fail  us,  to  be  content  to  confess 
our  ignorance.  An  apocalyptic  commentary  which  explains 
everything,  is  self-convicted  of  error." 

Without  attempting  to  explain  everything,  we  have  the  assur- 
ance to  believe  that  the  period  of  forty-two  months  is  not 
shrouded  in  a  cloud  so  impenetrable  as  appears  to  Alford. 

Again,  in  reference  to  the  two  witnesses,  he  remarks :  "  No 
solution  has  ever  been  given  of  this  portion  of  the  prophecy. 
Either  the  two  witnesses  are  literal, — two  individual  men, — or 
they  are  symbolical, — two  individuals  taken  as  the  concentra- 
tion of  principles  and  characteristics,  and  this  either  in  them- 
selves, or  as  representing  men  who  embodied  those  principles 
and  characteristics." 

These  appear  to  be  the  main  difficulties  encountered  by  the 
historical  interpreters.  It  would  have  been  far  better  to  have 
acknowledged  ignorance  than  to  have  elaborated  theories  that 
are  justified  neither  by  logic  nor  by  Scripture. 

In  the  eighth  verse  we  are  told  that  the  dead  bodies  of  the 
witnesses  were  left  in  the  open  street  of  "  the  great  city,  which 
spiritually  is  called  Sodom  and  Egypt,  where  also  their  Lord 


11 : 1-18  Crux   iNTERniETATOEUM  263 

was  crucified."  Concerning-  this  verse  Dean  Alford  speaks 
very  much  more  to  the  point,  and  gives  us  an  ihustration  of  his 
ability  as  a  sound  and  logical  interpreter.  He  says :  "  These 
words,  where  their  Lord  also  ivas  crucified,  have  principally  led 
those  who  hold  the  literal  Jerusalem  to  be  meant.  But  if,  as 
I  believe  I  have  shewn,  such  an  interpretation  is  forbidden 
by  the  previous  words,  then  we  must  not  fall  back  on  an  erro- 
neous view  on  account  of  the  apparent  requirements  of  these 
words,  but  enquire  whether  by  the  light  of  the  subsequent 
prophecy,  which  is  an  expansion  of  this,  we  may  find  some 
meaning  for  them  in  accordance  with  the  preceding  conditions. 
And  this  is  surely  not  difficult  to  discover.  If  we  compare 
Chapter  18:24  with  Matthew  23:35,  we  shall  find  a  wider 
ground  than  the  mere  literal  Jerusalem  on  which  to  place  the 
Lord's  own  martyrdom  and  that  of  His  saints.  It  is  true.  He 
was  crucified  at  Jerusalem :  but  it  is  also  true  that  He  was 
crucified  not  in,  but  outside  the  city,  and  by  the  hands,  not  of 
Jews,  but  of  Romans.  The  fact  is,  that  the  literal  Jerusalem, 
in  whom  was  found  the  blood  of  all  the  saints  who  had  been 
slain  on  earth,  has  been  superseded  by  that  wider  and  greater 
city,  of  which  this  prophecy  speaks :  and  as  the  temple,  in 
prophetic  language,  has  become  the  church  of  God,  so  the 
outer  city,  in  the  same  language,  has  become  the  great  city 
which  will  be  the  subject  of  God's  final  judgments.  For  those 
who  consider  this,  there  can  be  no  hesitation  in  interpreting 
even  this  local  designation  also  of  this  great  city." 

Having  looked  at  the  various  difficulties  encountered  by  this 
school  of  interpreters,  we  shall  now  prove  that  a  literal  inter- 
pretation of  the  greater  part  of  this  chapter  is  a  positive  pre- 
requisite to  the  understanding  of  it. 

We  have  already  shown  that  the  Scriptures  consistently  rec- 
ognize a  distinction  between  Israel  and  the  Church.  We  need 
not  repeat  the  argument.  The  restoration  of  Israel,  after  the 
removal  of  the  Church  from  the  earth,  is  a  prophetic  necessity. 
The  seventieth  week  of  Daniel's  prophecy  has  been  persist- 
ently ignored  by  the  great  mass  of  biblical  expositors,  and 


264  The  Unfolding   of   the   Ages  11 : 1-18 

this  has  produced  nothing  but  eschatological  uncertainty.  Let 
there  be  a  time  and  place  for  the  restoration  of  Israel,  and  for 
the  fulfillment  of  prophetic  testimonies  concerning  them,  and 
much  of  the  darkness  which  has  hitherto  obscured  the  book  of 
Revelation  will  be  banished.  The  fact  of  restoration  and  of  the 
fulfillment  of  apocalyptic  vision  during  the  period  of  that  res- 
toration is  abundantly  justified  by  Scripture,  and,  at  the  same 
time,  it  opens  a  door  of  escape  from  the  intricate  maze  into 
which  the  historical  interpreters  have  led  us.  An  adherence 
to  this  fact  not  only  disposes  of  the  difficulties  already  men- 
tioned, but  puts  into  our  hands  the  key  to  a  clear  and  consist- 
ent interpretation. 

The  period  "  forty-two  months,"  or  "  twelve  hundred  and 
sixty  days,"  is  unquestionably  the  first,  or  second  half  of  Dan- 
iel's seventieth  week.  It  is  more  probably  the  second  half  im- 
mediately after  which  the  blessings  decreed  for  Israel  and  the 
earth  are  effected.  We  have  already  seen  that  the  placing  of 
"  the  abomination  of  desolation  "  in  the  holy  place  divides  this 
seventieth  week  of  Daniel  into  two  equal  periods,  the  latter  of 
which  being  that  of  the  "  great  tribulation  "  which  precedes  the 
coming  of  the  Son  of  man,  during  which  also  the  earth  is 
purged  of  iniquity. 

The  first  verse  of  the  chapter  under  consideration  sets  forth 
a  sanctuary  which  can  be  none  other  than  Israel's.  Israel's 
restoration  involves,  as  we  have  already  seen,  the  restoration 
of  the  temple  service.  The  mosque  of  Omar,  which  now 
stands  on  the  temple  area  of  the  literal  city,  shall  be  thrown 
down,  and  a  Jewish  temple  shall  be  erected  wherein  the  daily 
sacrifices  shall  be  offered  when  Israel  shall  again  be  in  posses- 
sion of  her  own  land.  It  is  easier  to  conceive  of  this  than  to 
resolve  the  difficulties  involved  in  the  refusal  of  the  redemp- 
tion of  promises  to  Israel. 

John  is  instructed  to  measure  the  temple  with  a  reed,  the 
ordinary  measuring  rod.  This  measuring  of  the  temple,  and 
the  altar,  and  those  that  worshiped  therein,  is  manifestly  a 
setting  apart  of  the  temple  and  the  worshipers  to  God.     It 


11 : 1-18  Crux   Interpretatorum  265 

testifies  to  the  fact  that  God  is  not  indifferent  to  the  people 
that  He  is  about  to  bring  back  into  estabhshed  relationship  to 
Himself.  We  do  not  need  to  think  of  a  literal  measuring  of 
a  literal  temple.  The  symbolism  is  transparent  enough  surely. 
Much  less  are  we  under  the  necessity  of  thinking  that  John  is 
being  given  some  "  apprehension  of  the  size  of  the  Church  of 
God."  It  is  Israel,  and  what  connects  with  Israel's  restoration 
and  blessing,  that  is  seen  throughout.  The  measuring 
speaks  of  God's  care  of  the  remnant  faithful  to  Him  during 
this  time  of  unequaled  tribulation.  The  sealed  company  of  the 
seventh  chapter,  by  the  sovereign  grace  of  God,  is  to  pass  tri- 
umphantly through  this  period.  Though  the  mass  of  apostate 
Jews  under  the  leadership  of  antichrist  may  acquiesce  in  the 
profaning  of  the  temple,  Jehovah  still  claims  for  Himself  the 
sanctuary,  and  the  altar,  as  well  as  the  true  worshipers. 

The  "  outer  court "  is  given  up,  or  cast  out,  and  not  meas- 
ured ;  and  it,  as  well  as  the  holy  city,  the  literal  Jerusalem  of  the 
future,  shall  be  trodden  under  foot  for  forty-two  months,  which 
are  literally  three  years  and  a  half,  and,  as  we  have  seen,  one 
half  of  the  final  seven  years  of  Jewish  prophetic  history.  We 
have  here  both  literal  and  figurative  language,  and  yet  not  the 
slightest  difficulty  is  created  if  we  keep  steadily  before  us  the 
unchangeable  purposes  of  Jehovah  concerning  Israel.  The 
Jewish  temple  long  ago  disappeared  from  the  earth.  God's 
glory,  as  visibly  manifested  there,  is  also  gone,  and  the  literal 
Jerusalem  of  to-day  is  a  place  of  desolation  and  misery.  The 
plain  predictions  of  the  prophets  seem  to  be  set  aside.  God  has 
not  interfered  apparently  with  the  course  of  human  events,  and 
they  who  shrink  from  the  thought  of  any  lapse  in  His  word 
have  attempted  to  reconcile  the  prophecies  to  the  facts  of  hu- 
man history.  This  reconciliation  is  repudiated  by  prophecy ; 
and  God's  apparent  indifference  to  what  takes  place  on  earth 
is  a  mystery  that  no  one  seems  competent  to  clear  up.  The 
attempt  to  justify  halting  interpretations  of  failed  promises 
has  only  deepened  the  mystery.  Its  solution  awaits  the  hour 
when  sea  and  land  shall  be  claimed  for  Christ.     During  this 


266  The  Unfolding  of  the  Ages  11 : 1-18 

time  of  Jewish  restoration  there  shall  not  be  lacking  a  full  and 
sufficient  witness  for  God.  He  says:  "  I  will  give  unto  my 
two  witnesses,  that  they  shall  prophesy  a  thousand  two  hun- 
dred and  sixty  days,  clothed  in  sackcloth.  These  are  the  two 
olive  trees  and  the  two  lampstands,  which  stand  before  the 
Lord  of  the  earth." 

It  is  natural  and  right  to  turn  to  the  fourth  chapter  of 
Zechariah  for  help  in  interpreting  what  we  find  here.  The 
two  witnesses  are  there  seen  in  the  same  position  as  here, 
standing  before  "  the  Lord  of  the  whole  earth,"  and  bearing 
testimony  to  His  claim  upon  it.  They  shall  bear  witness  to 
the  fact  that  Christ  is  about  to  reign  as  a  Royal  Priest.  No 
theory  is  of  any  value  if  it  disaffirm  the  personality  of  these 
two  witnesses.  They  are  in  fact  two  men,  and  testify  for 
the  definite  period  of  three  years  and  six  months.  They 
are  specifically  raised  up  for  this  very  purpose.  The  power 
by  which  they  are  accredited  links  them  with  Moses  and 
Elijah  in  a  way  impossible  to  mistake.  Our  attention  is  called 
to  this  in  the  most  emphatic  way,  and  doubtless  for  the  purpose 
of  elucidation. 

"  These  have  authority  to  shut  heaven,  that  no  rain  fall  dur- 
ing the  days  of  their  prophecy;  and  they  have  authority  over 
the  waters  to  turn  them  to  blood,  and  to  smite  the  earth  with 
every  plague  as  often  as  they  will." 

This  statement  deserves  a  much  more  careful  consideration 
than  has  ordinarily  been  given  to  it.  We  should  be  willing, 
whatever  is  involved,  to  follow  this  clue  as  far  as  it  leads. 

In  the  worst  days  of  Israel's  apostasy  under  Ahab  Elijah 
appears  before  the  king  and  says :  "  As  the  Lord  God  of 
Israel  liveth,  before  whom  I  stand,  there  shall  not  be  dew  nor 
rain  these  years,  but  according  to  my  word  "  (i  Kings  17:  i). 

James,  commenting  on  this,  says :  "  Elijah  was  a  man  sub- 
ject to  like  passions  as  we  are,  and  he  prayed  earnestly  that 
it  might  not  rain :  and  it  rained  not  on  the  earth  by  the  space 
of  three  years  and  six  months  "  (Jas.  5:  17). 

The  drought  continued  for  three  years  and  six  months,  which 


11 : 1-18  Crux   Interpretatorum  267 

correspond  to  the  twelve  hundred  and  sixty  days  during  which 
the  witnesses  bear  testimony.  This  points  in  a  most  definite 
and  literal  way  to  Elijah. 

The  authority  to  turn  the  waters  into  blood  and  to  smite  the 
earth  with  plagues  points  just  as  plainly  to  Moses.  The  Lord 
said  to  Moses :  "  Say  unto  Aaron,  Take  thy  rod,  and  stretch 
out  thine  hand  upon  the  waters  of  Egypt,  upon  their  streams, 
upon  their  rivers,  and  upon  their  ponds,  and  upon  all  their  pools 
of  water,  that  they  may  become  blood;  and  that  there  may  be 
blood  throughout  all  the  land  of  Egypt,  both  in  vessels  of  wood, 
and  in  vessels  of  stone  "  (Ex.  7 :  19). 

Moses  and  Elijah  are  seen  together  on  the  mountain  of 
transfiguration;  and  the  meaning  of  the  transfiguration  is  au- 
thoritatively given  by  Peter.  He  says :  "  We  have  not  fol- 
lowed cunningly  devised  fables,  when  we  made  known  unto 
you  the  power  and  coming  of  our  Lord  Jesus  Christ,  but  were 
eye-witnesses  of  his  majesty.  For  he  received  from  God  the 
Father  honour  and  glory,  when  there  came  such  a  voice  to  him 
from  the  excellent  glory.  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased.  And  this  voice  which  came  from  heaven  we 
heard,  when  we  were  with  him  in  the  holy  mount "  (2  Pet. 
1:16-18). 

The  identification  of  the  two  witnesses  is  so  positive  that 
it  would  seem  almost  impossible  for  anyone  to  go  astray.  The 
traditional  interpretation  is,  that  they  represent  the  Church  of 
Christ,  bearing  testimony  for  Him  during  all  the  ages  until  He 
comes  again.  Notwithstanding  the  perplexity  that  is  in- 
volved in  this,  it  is  still  maintained  with  confidence  by  many. 
Such  an  interpretation  is  one  of  the  necessities  imposed  upon 
such  as  have  lost  sight  of  the  final  week  of  Daniel's  prophecy. 
That  we  are  come  to  this  last  week  has  been  clearly  shown. 
The  two  witnesses  are  two  persons  who  are  the  forerunners 
of  Christ,  and  who  proclaim  to  the  Jews  the  fact  that  the  king- 
dom of  heaven  is  at  hand.  Whether  they  witness  during  the 
first  or  second  half  of  the  week  cannot  perhaps  be  determined 
definitely,  but  that  they  are  connected  with  one  or  the  other 


2G8  The  Unfolding  of  the  Ages  11:1-18 

of  these  periods  is  perfectly  manifest.  The  marks  given  to 
identify  them  are  worthy  of  serious  consideration. 

Tiie  last  words  of  tlie  Old  Testament  are  these :  "  Behold,  I 
will  send  you  Elijah  the  prophet  before  the  coming  of  the  great 
and  dreadful  day  of  the  Lord :  and  he  shall  turn  the  heart  of 
the  fathers  to  the  children,  and  the  heart  of  the  children  to 
their  fathers,  lest  I  come  and  smite  the  earth  with  a  curse  " 
(Mal.  4:5-6). 

In  Deuteronomy  Moses  says :  "  The  Lord  thy  God  will 
raise  up  unto  thee  a  Prophet  from  the  midst  of  thee,  of  thy 
brethren,  like  unto  me;  unto  him  ye  shall  hearken"   (Deut. 

18:  15). 

These  two  promises  justified  the  Jews  in  looking  for  the 
reappearance  of  Elijah,  and  for  the  coming  of  a  prophet  like 
unto  Moses. 

When  John  the  Baptist  came,  the  Jews  sent  a  delegation  of 
"  priests  and  Levites  from  Jerusalem  to  ask  him,  Who  art 
thou?  And  he  confessed,  and  denied  not;  but  confessed,  I 
am  not  the  Christ.  And  they  asked  him.  What  then?  Art 
thou  Elijah?  And  he  saith,  I  am  not.  Art  thou  that  prophet ? 
And  he  answered.  No  "  (John  i  :  19-21).  It  is  clearly  evident 
from  the  questions  proposed,  that  "  Christ,"  and  "  Elijah," 
and  "  that  prophet  "  were  regarded  by  the  Jews  as  three  dis- 
tinct persons.  "  That  prophet "  is  manifestly  the  one  concern- 
ing whom  Moses  testified.  John's  answer  to  the  Jewish  dele- 
gation makes  it  perfectly  plain  that  he  did  not  regard  himself 
as  "  that  prophet,"  nor  did  he  regard  himself  as  the  reincar- 
nation of  Elijah  for  the  purpose  of  fulfilling  Malachi's 
prediction. 

Jesus  says :  "  All  the  prophets  and  the  law  prophesied  until 
John ;  and  if  ye  will  receive  it,  this  is  Elijah,  which  wsls  for  to 
come"  (Matt,  ii:  13-14). 

It  is  to  be  distinctly  noted  that  Jesus  does  not  declare  John 
the  Baptist  to  be  Elijah;  He  simply  affirms  that  John  was 
Elijah  if  men  zvould  receive  it.  Their  failure  to  receive  it  dis- 
qualified John  from  being  Elijah.     John  the  Baptist  proclaimed 


11 : 1-18  Crux   Interpretatorum  209 

the  kingdom  at  hand.  He  announced  nothing  about  the  king- 
dom in  its  present  form,  with  the  King  absent,  and  the  admin- 
istration in  the  hands  of  men.  The  kingdom  did  not  take  this 
form  until  Christ  had  been  definitely  rejected  by  the  Jews. 
John  knew  nothing  of  this.  He  announced  the  kingdom,  and 
himself  the  forerunner  of  the  King.  Had  the  Jews  believed 
him,  and  received  Christ,  the  kingdom  promised  to  Israel 
would  undoubtedly  have  been  established  then  and  there. 
Christ  was  of  course  aware  of  the  rejection  which  awaited 
Him.  Had  Israel  been  ready  to  receive  Him,  there  would 
have  been  no  opportunity  for  John  at  all.  John  came  in  "  the 
spirit  and  power  of  Elijah,"  and  in  that  sense  alone  it  could  be 
said  of  him  that  Elijah  had  come.  The  Jews  did  not  receive 
the  testimony  of  John,  and  by  their  unbelief  deferred  the  set- 
ting up  of  the  kingdom  until  a  future  time.  In  reference  to 
that  future  the  disciples  inquired  of  Jesus,  saying,  "  Why  then 
say  the  scribes  that  Elijah  must  first  come?  And  Jesus  an- 
swered and  said  unto  them,  Elijah  truly  shall  first  come,  and 
restore  all  things"  (Matt.  17:  lo-ii). 

In  the  following  verse  He  further  says :  "  But  I  say  unto 
you,  That  Elijah  is  come  already,  and  they  knew  him  not,  but 
have  done  unto  him  whatsoever  they  listed.  Likewise  shall 
also  the  Son  of  man  suffer  of  them  "  (Matt.  17 :  12). 

Here  He  plainly  refers  to  John  who,  acting  in  the  power  and 
spirit  of  Elijah,  had  come,  and  had  been  refused.  Neverthe- 
less Elijah  must  come,  as  Jesus  affirms,  and  so  also  must  come 
"  that  prophet "  foretold  by  Moses.  John  the  Baptist  was 
neither  the  one,  nor  the  other.  There  is  no  serious  diffi- 
culty in  conceiving  these  "  two  witnesses  "  to  be  literally  Moses 
and  Elijah.  Elijah  passed  into  heaven  without  death.  Before 
his  rapture  he  said  to  Elisha :  "  Ask  what  I  shall  do  for  thee, 
before  I  be  taken  away  from  thee.  And  Elisha  said,  I  pray 
thee,  let  a  double  portion  of  thy  spirit  be  upon  me.  And  he 
said,  Thou  hast  asked  a  hard  thing:  nevertheless,  if  thou  see 
me  when  I  am  taken  from  thee,  it  shall  be  so  unto  thee ;  but  if 
not,  it  shall  not  be  so.     And  it  came  to  pass,  as  they  still  went 


S70  The  Unfolding  of  the  Ages  11:1-18 

on,  and  talked,  that,  behold,  there  appeared  a  chariot  of  fire, 
and  horses  of  fire,  and  parted  them  both  asunder;  and  Elijah 
went  up  by  a  whirlwind  into  heaven  "  (2  Kings  2:9-11). 

This  reservation  from  death,  when  connected  with  the  Scrip- 
ture we  have  already  had  under  consideration,  would  seem  to 
imply  the  preservation  of  Elijah  in  the  body  for  the  fulfillment 
of  his  commission  in  connection  with  the  establishing  of  the 
Messianic  kingdom. 

There  is  also  a  singular  mystery  shrouding  the  death  of 
Moses.  He  "  died  in  the  land  of  Moab,  according  to  the  word 
of  the  Lord.  And  he  buried  him  in  a  valley  in  the  land  of 
Moab,  over  against  Beth-peor;  but  no  man  knoweth  of  his 
sepulchre  unto  this  day  "  (Deut.  34:  5-6). 

Why  was  it  that  his  sepulcher  could  not  be  found?  It  does 
not  appear  to  be  a  sufficient  explanation  to  say  that  God  con- 
cealed his  grave  in  order  to  keep  the  people  from  idolatrous 
worship.  A  stronger  probability  is  that  the  body  of  Moses 
was  taken  out  of  the  sepulcher. 

Jude  says :  "  Michael  the  archangel,  when  contending  with 
the  devil  he  disputed  about  the  body  of  Moses,  durst  not  bring 
against  him  a  railing  accusation,  but  said.  The  Lord  rebuke 
thee  "  (Jude  9). 

What  is  meant  by  this  contention  of  the  archangel  with 
Satan  about  the  body  of  Moses?  Is  it  enough  to  say  that 
Satan  was  trying  to  bring  to  light  what  God  had  hidden?  Is 
it  not  at  least  possible  that  the  archangel  was  commissioned  to 
get  the  body  of  Moses,  and  was  resisted  in  this  by  Satan?  It 
is  no  more  difficult  to  conceive  of  the  reservation  of  the  body 
of  Moses  than  it  is  to  conceive  of  the  reservation  of  the  body 
of  Elijah.  We  need  not  be  disturbed  about  God's  ability  to 
preserve  mortal  bodies  in  heaven  if  He  choose  to  do  it.  The 
thoughts  that  naturally  arise  in  connection  with  such  a  sug- 
gestion have  no  justification  if  they  in  any  way  limit  the  ability 
of  God  to  do  this.  Peter  recognized  them  on  the  mount,  which 
he  could  not  have  done,  if  they  had  been  disembodied  spirits. 
Their  conversation  with  Christ  had  reference  to  His  approach- 


11 : 1-18  Crux   Interpretatorum  271 

ing  death,  literally  the  exodus  that  He  should  accomplish  at 
Jerusalem,  and  Peter  affirms  that  the  entire  transfiguration 
scene  was  a  fore-gleam  of  the  establishing  of  the  kingdom  of 
Christ  in  power  and  glory.  These  two  men  are  in  some  man- 
ner definitely  associated  with  Christ  in  the  inauguration  of  His 
kingdom.  They  represent  the  law  and  the  prophets  which 
unite  in  proclaiming  the  certainty  of  that  coming  kingdom. 
The  reappearance  of  them  at  the  time  of  Israel's  restoration 
can  be  conceived  of  without  much  difficulty,  and  such  a  theory 
is  not  burdened  with  the  obscurities  involved  in  any  other.  If 
objection  be  raised  against  the  literal  return  of  these  two  men, 
then  it  can  be  shown  from  the  statement  of  Jesus  concerning 
John,  that  another  than  Elijah  could  fulfill  the  predictions  con- 
cerning him.  This  is  equally  true  of  Moses.  Therefore  any 
two  men  endowed  with  the  power  and  spirit  of  Moses  and 
Elijah  might  be  raised  up  for  this  period  of  testimony,  and 
answer  all  the  necessary  demands  of  the  prophecy. 

The  "  two  witnesses,"  then,  are  either  Moses  and  Elijah  per- 
sonally, or  two  other  men  in  every  respect  like  them,  and  sent 
to  bear  witness  for  Christ  during  the  first  or  second  half  of 
Daniel's  prophetic  week.  The  Scriptures  clearly  permit  of  no 
other  solution. 

We  are  further  told  that  "  when  they  shall  have  accom- 
plished their  testimony,  the  beast  that  cometh  up  out  of  the 
abyss  shall  make  war  upon  them,  and  shall  conquer  them,  and 
kill  them." 

The  mention  of  the  beast  here  is  proleptic,  and  what  he  rep- 
resents will  come  fully  before  us  in  another  chapter. 

"  Their  bodies  shall  be  upon  the  street  of  the  great  city, 
which  spiritually  is  called  Sodom  and  Egypt,  where  also  their 
Lord  was  crucified." 

Dean  Alford's  interpretation  of  this  is  both  clear  and  logical. 
We  have  already  shown  that  the  sins  of  Sodom  are  to  be  re- 
produced among  men  just  before  the  coming  of  Christ.  This 
condition  is  the  natural  result  of  demon  worship  which  gives 
character  to  that  day.     While  Babylon  will  be  the  stronghold 


273  The  Unfolding  op  the  Acjes  11 : 1-lS 

of  these  unclean  spirits,  it  is  also  probable  that  their  defiling 
work  will  be  carried  on  in  the  literal  Jerusalem.  The  testi- 
mony of  the  witnesses  shall  be  given  among  their  own  people, 
the  Jews,  and  for  the  purpose  of  preparing  them  to  receive  the 
Messiah.  This  seems  naturally  to  point  to  the  literal  Jerusa- 
lem as  the  scene  of  their  prophecy.  But  Jerusalem  is  trodden 
down  by  the  Gentiles  during  the  second  half  of  the  closing 
week  of  Daniel,  and  the  beast,  who  is  the  head  of  the  Gentile 
supremacy,  puts  them  to  death.  In  the  death  of  these  two 
witnesses  the  triumph  of  evil  seems  to  be  complete. 

"  They  that  dwell  upon  the  earth  rejoice  over  them,  and 
make  merry,  and  shall  send  gifts  to  one  another,  because  these 
two  prophets  tormented  those  that  dwell  upon  the  earth." 

The  bodies  are  allowed  to  lie  in  the  street,  and  burial  is  de- 
nied them,  but  God  vindicates  their  testimony  in  the  sight  of 
all  men.  "  After  the  three  days  and  a  half  the  spirit  of  life 
from  God  entered  into  them,  and  they  stood  upon  their  feet; 
and  great  fear  fell  upon  all  that  beheld  them.  And  they  heard 
a  great  voice  out  of  heaven  saying  to  them.  Come  up  hither; 
and  they  went  up  to  heaven  in  the  cloud,  and  their  enemies 
beheld  them." 

If  this  be,  as  has  been  suggested,  the  time  when  the  saints 
mart\red  under  the  beast  are  added  to  the  number  having  part 
in  the  first  resurrection  of  which  the  vision  in  the  twentieth 
chapter  speaks,  then  it  is  plain  that  the  power  of  the  beast 
against  the  saints  is  ended,  and  that  we  are  contemplating  the 
end  also  of  the  last  week  of  Daniel.  The  two  may  represent- 
atively stand  for  all  the  martyrs  slain  during  the  beast's  su- 
premacy. The  resurrection  and  the  ascension  of  the  witnesses 
is  followed  by  a  great  earthquake  during  which  the  tenth  part 
of  the  city  falls,  and  seven  thousand  men  are  killed,  while  the 
rest  become  aflfrighted  and  give  glory  to  the  God  of  heaven. 

The  tenth  is  a  suggestion  of  the  tithe,  whose  enforced  pay- 
ment is  exacted  by  heavy  judgment.  The  refusal  of  God's 
witnesses  on  earth,  while  He  is  still  recognized  as  the  God  of 
heaven,  is  an  exhibition  of  the  spirit  which  shall  claim  the  earth 


11 : 1-18  Crux   Interpretatorum  273 

apart  from  God.  This  has  been  the  aim  of  Satan  from  the 
beginning;  but,  though  now  it  seems  to  be  fully  established,  it 
is  about  to  be  broken.  This  also  brings  to  an  end  the  second 
woe,  to  be  followed  quickly  by  the  third  and  last.  The  third 
woe  is  in  reality  the  establishing  of  the  kingdom  of  Christ. 
The  answer  to  the  prayer  that  has  gone  so  continuously  up  to 
God, — "  Thy  kingdom  come.  Thy  will  be  done  in  earth,  as  it 
is  in  heaven," — overwhelms  the  dwellers  upon  the  earth  in  a 
last  and  awful  woe. 

The  seventh  angel  sounds,  and  great  voices  are  heard  in 
heaven  saying,  "  The  world-kingdom  of  our  Lord  and  of  his 
Christ  has  come,  and  he  shall  reign  unto  the  ages  of  ages." 
This  is  also  a  proleptic  announcement  of  the  kingdom  about 
to  be  ushered  in.  No  further  details  in  connection  with  it  are 
here  given,  but,  the  announcement  being  made,  jubilant 
notes  are  heard  in  heaven.  The  elders  cast  themselves  upon 
their  faces  and  worship  God,  saying,  "  We  give  thee  thanks. 
Lord  God  Almighty,  who  art  and  who  wast,  that  thou  hast 
taken  thy  great  power,  and  reigned.  And  the  nations  were 
angry,  and  thy  wrath  came,  and  the  time  of  the  dead  to  be 
judged,  and  to  give  reward  to  thy  servants  the  prophets,  and 
to  the  saints,  and  to  those  that  fear  thy  name,  small  and  great, 
and  to  destroy  those  that  destroy  the  earth."  When  Christ 
comes,  the  nations  of  the  earth  shall  be  in  angry  rebellion 
against  Him.  In  patient  grace  He  has  borne  with  them  through 
all  these  centuries,  and  yet  when  the  end  comes  they  are  still 
seen  in  banded  opposition  to  Him.  The  prediction  of  the  sec- 
ond Psalm  shall  then  have  its  complete  fulfillment.  The  kings 
of  the  earth  shall  set  themselves,  and  the  rulers  take  counsel 
together  against  the  Lord  and  against  His  anointed ;  they  shall 
make  their  final  effort  to  break  His  bands  asunder,  and  to  cast 
away  His  cords  from  them.  Their  resistance  shall  be  met  by 
Omnipotence.  They  that  refused  the  call  of  the  Shepherd's 
voice  shall  be  smitten  down  with  the  rod  of  His  power.  He 
"  shall  break  them  with  a  rod  of  iron  "  and  "  dash  them  in 
pieces  like  a  potter's  vessel."     The  colossal  power  of  world- 


274  The  Unfolding  of  the  Ages  11 : 1-18 

empire  shall  be  smitten  down  by  Him  who  alone  has  title  to 
reign. 

The  taking  of  the  kingdom  in  power  introduces  "  the  day 
of  the  Lord,"  which  comprehends  the  judging  of  the  dead,  the 
giving  of  reward  to  them  that  have  served  Him,  and  the  de- 
struction of  them  that  have  defiled  and  destroyed  the  earth. 
Before  the  actual  reign  of  Christ  begins  our  attention  is  turned 
to  those  who,  under  the  impulsion  of  Satan,  shall  incite  the 
nations  of  the  earth  to  this  futile  rebellion  against  God.  Satan 
shall  be  stripped  of  every  disguise,  and  we  shall  see  him  exhib- 
iting that  tremendous  power  that  God  has,  to  our  poor  vision, 
so  strangely  permitted  him  to  wield.  We  shall  see  him  reduced 
to  utter  weakness,  and  finally  doomed  to  the  lake  of  fire  which 
has  been  prepared  for  him  and  his  angels.  We  shall  see,  also, 
that  from  his  awful  despotism  there  is  a  possible  deliverance 
for  all  that  respond  to  the  call  of  the  gracious  voice  of  God. 
God's  wrath  shall  be  visited  only  upon  such  as  are  hopelessly 
rebellious  against  Him.  When  this  wrath  is  spent.  He  is  free 
to  rest  in  His  love,  and  reward  those,  whether  they  be  little 
or  great,  who  have  trusted  in  His  grace. 


XXI 

THE   ARK   OF  THE   COVENANT 

And  the  temple  of  God  was  opened  in  heaven,  and  there  was  seen 
in  his  temple  the  ark  of  his  covenant ;  and  there  were  lightnings,  and 
voices,  and  thunders,  and  an  earthquake,  and  great  hail.  And  a  great 
sign  was  seen  in  heaven, — a  woman  clothed  with  the  sun,  and  the 
moon  beneath  her  feet,  and  upon  her  head  a  crown  of  twelve  stars ; 
and  being  with  child  she  cried,  being  in  travail,  and  in  pain  to  bring 
forth.  And  there  appeared  another  sign  in  heaven,  and  behold  a  great 
red  dragon  having  seven  heads  and  ten  horns,  and  upon  his  heads 
seven  diadems ;  and  his  tail  drew  the  third  part  of  the  stars  of  heaven, 
and  cast  them  to  the  earth.  And  the  dragon  stood  before  the  woman 
who  was  about  to  bring  forth,  that  when  she  brought  forth  he  might 
devour  her  child.  And  she  brought  forth  a  son,  a  male  child,  who 
shall  rule  all  the  nations  with  an  iron  rod ;  and  her  child  was  caught 
away  to  God  and  to  his  throne.  And  the  woman  fled  into  the  wilder- 
ness, where  she  hath  a  place  prepared  of  God  that  they  may  sustain 
her  there  a  thousand  two  hundred  and  sixty  days. — (Chapters  ii:  19; 
12:  1-6.) 

THE  soimding  of  the  seventh  trumpet,  as  already 
noted,  is  at  the  conclusion  of  the  judgments  that 
prepare  the  earth  for  the  Millennial  reign  of  Christ. 
The  present  vision,  therefore,  is  supplementary,  but 
it  is  in  immediate  relation  to  what  we  have  had  before.  The 
last  verse  of  the  eleventh  chapter,  by  common  consent,  belongs 
to  this  supplementary  revelation.  John  sees  the  temple  of  God 
opened  in  heaven,  and  the  ark  of  the  covenant  there. 

When  the  New  Jerusalem  comes  down  from  heaven,  it  is 
called  "  the  holy  city,"  and  we  are  expressly  told  that  there 
is  "  no  temple  therein."  Where  all  is  holy  no  temple  is  needed 
as  a  place  of  worship,  "  God  is  a  Spirit :  and  they  that  worship 
him  must  worship  him  in  spirit  and  in  truth."  When  God  is 
so  recognized  and  worshiped,  there  shall  be  no  longer  any  need 

275 


27G  The   Unfolding   of   the   Ages  11 :  19-12  : 1-6 

of  a  local  temple.  Jeremiah  prophesies  of  the  day  when  all 
remembrance  of  the  ark,  and  worship  connected  with  it,  shall 
have  forever  passed  away.  He  says :  "  Go  and  proclaim  these 
words  toward  the  north,  and  say,  Return,  thou  backsliding 
Israel,  saith  the  Lord ;  and  I  will  not  cause  mine  anger  to  fall 
upon  you :  for  I  am  merciful,  saith  the  Lord,  and  I  will  not  keep 
anger  for  ever.  Only  acknowledge  thine  iniquity,  that  thou 
hast  transgressed  against  the  Lord  thy  God,  and  hast  scattered 
thy  ways  to  the  strangers  under  every  green  tree,  and  ye  have 
not  obeyed  my  voice,  saith  the  Lord.  Turn,  O  backsliding 
children,  saith  the  Lord ;  for  I  am  married  unto  you :  and  I 
will  take  you  one  of  a  city,  and  two  of  a  family,  and  I  will  bring 
you  to  Zion :  and  I  will  give  you  pastors  according  to  mine 
heart,  which  shall  feed  you  with  knowledge  and  understanding. 
And  it  shall  come  to  pass,  when  ye  be  multiplied  and  increased 
in  the  land,  in  those  days,  saith  the  Lord,  they  shall  say  no  more, 
The  ark  of  the  covenant  of  the  Lord :  neither  shall  it  come  to 
mind :  neither  shall  they  remember  it ;  neither  shall  they  visit  it ; 
neither  shall  that  be  done  any  more.  At  that  time  they  shall 
call  Jerusalem  the  throne  of  the  Lord ;  and  all  the  nations 
shall  be  gathered  unto  it,  to  the  name  of  the  Lord,  to  Jerusalem : 
neither  shall  they  walk  any  more  after  the  imagination  of  their 
evil  heart"  (Jer.  3:  12-17).  When  the  IMillennial  kingdom 
is  established,  Jerusalem  shall  be  known  as  a  holy  city,  and, 
during  the  reign  of  Christ,  shall  be  known  as  "  the  throne  of  the 
Lord." 

The  holy  of  holies  was  but  a  figure  of  the  holiest  of  all,  that 
is,  heaven  itself.  The  high  priest,  passing  into  the  most  holy 
place  once  a  year  on  the  great  Day  of  Atonement,  could  be  only 
a  type.  The  apostle  says :  "  The  way  into  the  holiest  of  all 
was  not  yet  made  manifest,  while  as  the  first  tabernacle  was 
yet  standing"  (ITi-:b.  9:8).  Christ  having  accomplished 
atonement  passed  through  the  heavens  and  answered  to  the 
type.  The  most  holy  place  in  the  temple  was,  therefore,  typi- 
cally the  dwelling  place  of  God.  It  was,  both  in  the  tabernacle 
and  in  the  temple,  the  abode  of  the  ark.    It  contained  no  other 


11:19-13:1-6      The  Ark  of  the  Covenant  277 

furniture  than  this  ark,  except  the  golden  censer,  the  golden 
pot  that  had  manna,  Aaron's  rod  that  budded,  and  the  tables 
of  the  covenant. 

The  ark  itself  v^as  overshadowed  by  the  cherubim  of  glory, 
and  it  gave  whatever  there  was  of  real  significance  to  the 
sacred  place.  It  is  spoken  of  as  "  the  ark  of  God,"  "  the  ark  of 
the  covenant,"  and  "  the  ark  of  the  law."  It  was  an  oblong 
box  of  acacia  wood,  nearly  four  feet  long  and  something  over 
two  feet  broad  and  high.  This  box  was  overlaid  with  the  purest 
gold.  On  either  side  were  two  golden  rings  through  which 
were  passed  gold-covered  poles  by  which  it  was  borne  by  the 
Levites  of  the  house  of  Kohath.  The  veil  which  hung  before 
the  most  holy  place  covered  the  ark  when  it  was  taken  to  differ- 
ent locations.  When  the  Israelites  were  on  the  march,  it  was 
covered  with  a  purple  pall,  and  borne  with  the  greatest  rever- 
ence by  the  Kohathites.  It  was  the  most  sacred  object  among 
the  Israelites.  Taken  by  the  priests  into  the  Jordan,  the  waters 
rolled  back,  and  the  people  passed  over  dry  shod.  It  was  also 
at  the  head  of  the  silent  host  that  encompassed  Jericho.  It  was 
regarded  with  superstitious  dread  by  the  surrounding  nations, 
who  called  it  the  God  of  the  Israelites.  It  remained  in  the 
tabernacle  at  Shiloh  until  the  time  of  Eli  when  it  was  carried 
to  the  battlefield  in  the  vain  hope  that  it  might  save  the  Israel- 
ites from  defeat  by  the  Philistines.  The  Philistines  not  only 
won  the  victory,  but  captured  the  ark.  Wherever  the  ark  was 
taken  among  the  Philistine  cities,  the  oppressive  judgments  of 
God  followed,  and  the  Philistines  were  glad  to  get  rid  of  it.  It 
was  finally  brought  by  David  to  Mount  Zion,  and  afterwards 
placed  in  the  temple  of  Solomon,  Nothing  whatever  is  known 
of  its  history  after  the  city  was  sacked  and  the  temple  plundered 
by  the  Babylonians.  The  Jews  had  a  tradition  that  it  had  been 
safely  concealed  from  their  enemies,  and  would  be  brought  to 
light  by  the  Messiah.  It  is  absolutely  certain,  from  all  Jewish 
authorities,  that  the  ark  was  not  in  the  second  temple;  nor  is 
there  any  record  of  there  being  another  ark.  This  was  one 
reason  why  the  second  temple  was  regarded  as  inferior  to  the 


278  The  Unfolding   of   the  Ages  11 :  19-12 : 1-6 

first.  The  ark  had  a  peculiar  significance  to  the  Jews  because 
it  was  a  token  of  Jehovah's  presence  among  them.  The  reap- 
pearance of  the  ark  is  therefore  significant.  In  the  vision  of 
John  it  comes  before  us  for  the  first  time  since  the  Babylonian 
captivity.  Though  long  lost  to  the  earth,  the  significance  of  it 
has  never  been  lost  sight  of,  nor  forgotten  by  a  gracious  God. 
The  sins  of  the  people  caused  the  withdrawal  of  His  presence 
from  them.  His  holiness  made  it  impossible  for  Him  to  con- 
tinue longer  with  them  in  such  intimate  relationship.  His 
presence  among  them  implied  holiness  on  their  part.  Their 
restoration  implies  the  putting  away  of  their  sins,  which  shall 
in  fact  be  accomplished  when  their  High  Priest  who  has  gone 
in  on  their  behalf  shall  come  again  "  without  sin  unto  salva- 
tion." 

The  restoration  of  the  ark  means,  surely,  the  restoration 
of  the  divine  presence  in  the  midst  of  the  old  covenant  people. 
The  ark,  except  in  its  typical  significance,  has  nothing  what- 
ever to  do  with  us.  It  belongs  to  the  Old  Testament  people  in 
exclusive  connection  with  the  temple  service.  In  its  typical 
import,  however,  it  has  the  most  precious  significance  for  us. 
It  speaks  of  Christ  incarnate  through  whom  alone  we  have 
access  into  the  presence  of  God.  It  never  could  have  had  this 
significance  to  the  Jews.  For  them  it  meant  God's  presence 
with  them,  and  His  working  in  their  behalf. 

In  this  part  of  Revelation  to  which  we  are  come  the  Church 
of  Christ  is  nowhere  seen,  except  enthroned  in  heaven,  and  the 
reappearance  of  the  ark  of  the  covenant  is  another  of  the  many 
evidences  that  can  be  produced  to  show  that  God  is  once  more 
taking  up  the  cause  of  Israel.  The  visions  that  follow  relate  to 
God's  covenant  with  them.  The  restoration  of  His  presence 
among  them  is  accompanied  by  "  lightnings,  and  voices,  and 
thunders,  and  an  earthquake,  and  great  hail."  These  carry  us 
back  to  the  fourth  chapter,  where  similar  action  is  seen  in  con- 
nection with  the  throne  when  Israel's  cause  is  taken  up  once 
more.  They  arc  suggestive  of  the  necessary  judgments  which 
shall  open  the  way  for,  and  justify  the  presence  of  God  among 


11 :  19-12 : 1-6     The  Ark  of  the  Covenant  279 

His  people.  God  has  not  forgotten  His  grace  toward  Israel, 
and,  even  though  the  storm  clouds  of  His  judgment  roll  over 
the  world,  He  is  abundantly  able  to  redeem  every  promise. 

When  the  ark  comes  into  view,  signs  appear  in  heaven.  A 
woman  is  seen,  "  clothed  with  the  sun,  and  the  moon  beneath 
her  feet,  and  upon  her  head  a  crown  of  twelve  stars."  Over 
against  this  appears  another  sign :  "  A  great  red  dragon  having 
seven  heads  and  ten  horns,  and  upon  his  heads  seven  diadems." 
The  dragon  is  represented  as  standing  before  the  woman  ready 
to  devour  her  child  as  soon  as  it  is  born.  Nevertheless,  "  She 
brought  forth  a  son,  a  male  child,  who  shall  rule  all  the  nations 
with  an  iron  rod ;  and  her  child  was  caught  away  to  God  and 
to  his  throne.  And  the  woman  fled  into  the  wilderness,  where 
she  hath  a  place  prepared  of  God  that  they  may  sustain  her 
there  a  thousand  two  hundred  and  sixty  days."  There  ought 
not  to  be  the  slightest  difficulty  in  interpreting  the  meaning  of 
these  symbols,  and  there  would  not  be,  if  the  Church  were  not 
brought  in  to  confuse  us.  We  are  told  plainly  that  the  great 
dragon  is  "  the  ancient  serpent  who  is  called  the  Devil  and 
Satan."    There  is  certainly  no  ambiguity  in  this. 

The  identity  of  the  male  child  can  be  established  with  the 
same  certainty.  The  words  "  who  shall  rule  all  nations  with 
an  iron  rod,"  as  Alford  says,  "  cited  verbatim  from  the  Septua- 
gint  version  of  the  Messianic  Psalm  two,  leave  no  possibility  of 
doubt,  who  is  here  intended.  The  man  child  is  the  Lord  Jesus 
Christ,  and  none  other.  And  this  result  is  a  most  important 
one  for  the  fixity  of  reference  of  the  whole  prophecy.  It  forms 
one  of  those  land-marks  by  which  the  legitimacy  of  various 
interpretations  may  be  tested ;  and  of  which  we  may  say,  not- 
withstanding the  contradiction  sure  to  be  given  to  the  saying, 
that  every  interpretation  which  oversteps  their  measure  is 
thereby  convicted  of  error.  Again,  the  exigencies  of  this  pas- 
sage require  that  the  birth  should  be  understood  literally  and 
historically,  of  that  Birth  of  which  all  Christians  know.  And 
be  it  observed,  that  this  rule  of  interpretation  is  no  confident 
assertion  of  mine,  as  has  been  represented,  but  a  result  from  the 


280  The   Unfolding   of   the   Ages  11 :  19-12  : 1-6 

identifying  use  of  words  of  the  prophetic  Scripture,  spoken  of 
Him  who  will  not  suffer  His  honour  to  be  given  to  another." 
This  statement  is  decisive  and  irrefutable. 

The  w^oman  alone  remains  for  identification.  Here  the  con- 
fusion is  at  once  apparent,  and  Alford,  in  common  with  others, 
staggers  under  the  burden  created  by  the  failure  to  distinguish 
between  Israel  and  the  Church. 

For  an  illustration  of  exegetical  fog  read  this  from  Lange ! 
"  Only  three  explanations  are  possible  here : 

"  (i)  The  IV Oman  (as  the  Bride  of  the  Lord,  in  accordance 
vi^ith  a  standing  Biblical  view,  based  upon  deep  and  essential 
spiritual  relations,  the  contrast  of  spiritual  receptivity  and 
spiritual  creative  power)  is  the  Christian  Church  (Bede  et  al. 
to  Bengel  et  al.),  or,  particularly,  the  Christian  Church  of  the 
last  time  (a  Lapide,  Stern,  Christiani).  The  attempt  has  been 
made  to  remove  the  contradiction  which  makes  the  Christian 
Church  the  mother  of  Christ,  by  saying,  that  by  the  birth  of 
the  Messiah  we  are  to  understand  the  birth  of  Christ  in 
believers ;  or  even  by  declaring  that  His  birth  is  His  return  to 
judgment  (Kliefoth). 

"  (2)  The  IVotJian  can  be  only  the  Old  Testament  Church 
of  God,  the  true  Israel  (Herder  et  al.  to  Diisterdieck).  Ebrard 
even  apprehends  by  the  IVonian,  the  natural  people  of  Israel 
qua  possessor  of  the  promises. 

"  (3)  The  Woman  is  the  Old  and  New  Testament  Church 
of  God  in  undivided  unity  (Victorinus  to  De  Wette,  Hengsten- 
berg,  Auberlen).  The  fact  that  the  Woman  cannot  be  referred 
to  the  New  Testament  Church  alone,  results  clearly  from  ver. 
5 ;  the  Christian  Church  did  not  bear  Christ.  Holding  fast  the 
identity  of  her  in  the  Heaven  and  Her  in  the  wilderness,  neither 
can  the  Woman  be  significant  of  the  Old  Testament  Church 
by  itself,  since  the  same  Woman  lives  on  in  the  wilderness 
throughout  the  New  Testament  period  of  the  cross.  The  unity 
of  the  Old  and  the  New  Testament  Church  of  God  lay,  doubt- 
less, much  nearer  to  the  contemplation  of  John  than  to  that  of 
an  exegesis  whose  view  is,  in  many  respects,  too  exclusively 


11 :  19-13 : 1-6    The   Ark   of   the    Covenant  281 

fixed  upon  externalities.  Though  it  is  impossible  that  John 
could  have  apprehended  the  Woman  as  Mary  herself,  yet  the 
fact  was  most  closely  present  to  his  consciousness  that  this 
Mary,  whose  bodily  offspring  Christ  was,  was  the  final  concen- 
tration of  the  Old  Testament  Theocracy — the  Theocracy  which, 
in  respect  of  its  inner  essence,  spiritually  gave  birth  to  the  Mes- 
siah, and  which,  in  respect  of  this  inner  essence  again,  con- 
tinued, as  the  Kingdom  of  God,  in  a  new  and  New  Testament 
shape." 

The  first  explanation  has  no  Scriptural  warrant  whatever  and 
can  therefore  be  dismissed. 

The  third  explanation  is  founded  on  "  the  undivided  unity 
of  the  Old  and  New  Testament  Church  of  God."  Inasmuch  as 
the  Scripture  reveals  absolutely  nothing  as  to  such  an  "  undi- 
vided unity,"  and  uniformly  maintains  a  clear-cut  distinction 
between  the  Old  Testament  people  and  the  Church  of  Christ, 
this  also  can  be  dismissed. 

The  only  place  where  the  word  "  Church  "  is  applied  to  the 
Old  Testament  people  is  found  in  Stephen's  address.  "  This  is 
that  Moses,  which  said  unto  the  children  of  Israel,  A  prophet 
shall  the  Lord  your  God  raise  up  unto  you  of  your  brethren,  like 
unto  me ;  him  shall  ye  hear.  This  is  he,  that  was  in  the  church 
in  the  wilderness  with  the  angel  which  spake  to  him  in  the 
mount  Sina,  and  with  our  fathers:  who  received  the  lively 
oracles  to  give  unto  us  "  (Acts  7:  37-38). 

The  people  who  were  called  out  of  Egypt,  and  constituted 
the  "  church  in  the  wilderness,"  were  Israelites  "  to  whom,"  as 
Paul  af^rms,  "  pertaineth  the  adoption,  and  the  glory,  and  the 
covenants,  and  the  giving  of  the  law,  and  the  service  of  God, 
and  the  promises ;  whose  are  the  fathers,  and  of  whom  as  con- 
cerning the  flesh  Christ  came,  who  is  over  all,  God  blessed  for 
ever.    Amen  "  (Rom.  9:  4-5). 

Not  a  vestige  of  evidence  can  be  found  anywhere  in  the 
Scripture  to  show  that  these  Israelites  constituted  the  Church 
of  Christ  as  revealed  in  the  New  Testament.  The  Church  had 
no  existence  before  the  Day  of  Pentecost,  and  the  Israelites 


282  The  Unfolding  of  the  Ages  11:19-12:1-6 

had  no  part  whatever  in  it  except  as  they  came  into  it  individ- 
ually by  regeneration  of  the  Holy  Spirit. 

In  the  passage  just  quoted  from  Romans  we  have  given  us 
the  identity  of  the  woman  who  gives  birth  to  the  male  child. 
Paul  is  speaking  of  the  Israelites,  "  of  whom,"  he  says,  "  as 
concerning  the  flesh  Christ  came."  The  Church  did  not 
produce  Christ,  but  Christ  produced  the  Church,  After  Peter's 
declaration  of  His  deity  Christ  declared  His  future  intention 
of  building  the  Church,  From  Israel,  according  to  the  flesh, 
Christ  came,  so  that  Isaiah  could  truly  say :  "  Unto  us  a  child 
is  born,  unto  us  a  son  is  given." 

The  woman  is  clothed  with  the  sun.  The  sun  is  the  symbol 
of  supreme  and  underived  authority,  and  speaks  plainly  of  the 
power  and  glory  of  Christ.  This  power  and  glory  is  now  seen 
wrapping  itself  around  Israel  in  the  time  of  the  national  restora- 
tion to  favor  and  blessing. 

The  moon  reflects  the  light  of  the  sun,  and  may  speak  of  the 
typical  ordinances  in  Israel  which  reflected  the  glories  of 
Christ. 

The  twelve  stars  speak  naturally  of  the  twelve  tribal  heads, 
and  testify  here  to  the  restoration  of  all  Israel, 

The  thought  of  Israel  being  in  travail  with  Messiah  is,  as 
Grant  says,  "  a  thing  hard  to  realize  or  understand  as  to  the 
nation,  except  as  we  realize  what  the  fulfillment  of  God's 
promise  as  to  Christ  involved  in  the  way  of  suflfering  on  the 
part  of  the  nation.  To  them,  while  under  the  trial  of  law  and 
with  the  issue  (to  man's  thought,  of  course)  uncertain,  Christ 
could  not  be  bom.  The  prosperous  days  of  David  must  go  by ; 
the  heirs  of  David  must  be  allowed  to  show  out  what  was  in 
their  heart,  and  be  carried  to  Babylon.  Humiliation,  sorrow, 
captivity,  fail  to  produce  result:  while  the  voice  of  prophecy 
even  lapses  with  Malachi,  until  the  long  silence  as  of  death  is 
broken  by  the  cry  at  last,  '  To  us  a  child  is  born.'  Here  is  at 
least  one  purpose,  as  it  would  seem,  of  that  triple  division  of 
the  genealogy  of  the  Lord  in  Matthew,  the  governmental 
Gospel,  in  which  the  first  fourteen  generations  bring  one  to  the 


11:19-13:1-6     The  Ark  or  the  Covenant  283 

culmination  of  their  national  prosperity ;  the  second  is  a  period 
of  decline  to  the  captivity;  the  third  a  period  of  resurrection, 
but  which  only  comes  at  last,  and  as  in  a  moment,  after  the 
failure  of  every  natural  hope.  Thus  in  the  government  of  God 
Israel  has  her  travail-time." 

The  birth  of  the  male  child,  having  reference  as  it  undoubt- 
edly has  to  the  literal  birth  of  Christ,  carries  us  back  in  time 
through  the  whole  Christian  dispensation  concerning  which  the 
book  of  Revelation  has  so  little  to  say. 

There  is  an  important  passage  in  Micah  that  tells  us  of  the 
rejection  of  Christ,  the  setting  aside  of  the  nation  because  of  it, 
and  their  final  restoration.  No  hint  is  given  of  any  Christian 
dispensation  between  the  rejection  and  restoration.  "  They 
shall  smite  the  judge  of  Israel  with  a  rod  upon  the  cheek.  But 
thou,  Bethlehem  Ephratah,  though  thou  be  little  among  the 
thousands  of  Judah,  yet  out  of  thee  shall  he  come  forth  unto 
me  that  is  to  be  ruler  in  Israel ;  whose  goings  forth  have  been 
from  of  old,  from  everlasting.  Therefore  will  he  give  them 
up,  until  the  time  that  she  which  travaileth  hath  brought  forth : 
then  the  remnant  of  his  brethren  shall  return  unto  the  children 
of  Israel"  (Micah    5:  1-3). 

Here  the  rejection  of  Christ  is  plainly  seen  in  the  smiting  of 
the  judge  of  Israel.  This  does  not  affect  the  purpose  of  God 
toward  Israel.  Bethlehem  was  nevertheless  the  birth-place  of 
God's  Ruler  over  Israel.  They  might  reject  Him,  and  for  this 
God  would  also  give  them  up  until  through  travail-pain  of  sor- 
row they  should  be  brought  into  the  place  of  blessing.  The 
prophecy  covers  the  entire  time  from  the  birth  of  Christ  to 
the  time  of  Israel's  restoration. 

The  book  of  Revelation,  as  we  have  abundantly  proved,  does 
not  take  into  consideration  the  long  interval  of  time  between  the 
rejection  of  Christ  by  the  Jews  and  their  restoration  again  to 
divine  favor.  With  Christ  born  and  definitely  rejected,  time 
for  Israel  is  not  counted  until  after  the  Church  has  been 
removed  from  the  earth,  and  Israel's  prophetic  history  is  again 
taken  up.    The  dragon  is  seen  antagonistic  to  Israel  and  Christ, 


28-i  The  Unfolding  of  the  Ages   11:19-12:1-6 

and  stands  ready  to  devour  the  male  child  as  soon  as  he  is  born. 
In  the  slaughter  of  the  babes  of  Bethlehem  may  doubtless  be 
seen  the  first  attempt  upon  the  child's  life.  This  assault  upon 
Him,  and  all  the  subsequent  ones  were  unsuccessful.  Christ, 
after  the  seeming  defeat  of  the  cross,  rose  from  the  grave, 
and  from  the  Mount  of  Olives  was  caught  up  to  God  and  His 
throne.  Israel's  history,  as  connected  with  the  Messiah,  is 
temporarily  suspended,  though  assurance  is  given  them  that  if 
they  would  repent  of  their  wickedness  and  turn  in  heart  to  God, 
Jesus  would  immediately  return  from  heaven  and  establish  the 
Messianic  kingdom.  This  plainly  is  Peter's  meaning  in  the  pas- 
sage— "  Repent  ye  therefore,  and  turn  again,  that  your  sins 
may  be  blotted  out,  that  so  there  may  come  seasons  of  refresh- 
ing from  the  presence  of  the  Lord ;  and  that  he  may  send  the 
Christ  who  hath  been  appointed  for  you,  even  Jesus :  whom 
the  heaven  must  receive  until  the  times  of  restoration  of  all 
things,  whereof  God  spake  by  the  mouth  of  his  holy  prophets 
which  have  been  since  the  world  began"  (x\cts  3:  19-21,  R. 
V.)-  The  apostle  reasons,  that  through  ignorance  they  had 
killed  the  Author  of  life,  but  that  God  had  raised  Him  up. 
Heaven  had  received  Him  whom  the  world  had  cast  out,  and 
His  return  from  heaven  was  necessary  in  order  to  bring  in  the 
long  predicted  blessing  to  the  earth.  "  The  times  of  restoration 
of  all  things,"  spiritual  as  well  as  physical,  had  been  the 
prophetic  burden  of  the  ages,  but  these  times  must  wait  for  the 
return  of  Him  whom  they  had  rejected.  Peter  states  that  a 
national  repentance  on  their  part  would  not  only  result  in  the 
blotting  out  of  their  sins,  but  should  also  bring  in  seasons  of 
refreshing  from  the  presence  of  Jehovah,  who  would  send 
Christ  back  to  set  up  the  long-expected  Messianic  kingdom. 
To  Peter's  appeal  there  was  no  response  on  the  part  of  the 
Jewish  people.  They  remained  in  their  unbelief,  and  are  in 
unbelief  to  this  day.  The  intervening  period  has  constituted  a 
time  of  suspension  of  God's  promises  concerning  the  earth. 
During  this  interval  God  is  accomplishing  other  purposes  in 
which  Israel,  as  a  nation,  has  no  part.    The  Church,  though  not 


11:19-13:1-6     The  Ark  of  the  Covenant  285 

the  heir  of  Israel's  promises,  has  come  into  the  place  of  blessing 
which  Israel  lost  through  unbelief.  The  wrath  of  the  dragon 
being  specifically  directed  against  Israel  and  Christ,  no  note  is 
made  of  the  time  between  the  catching  away  of  the  male  child, 
when  Israel's  history  was  temporarily  suspended,  and  the  expul- 
sion of  Satan  from  heaven,  which  is  synchronous  with  the 
resumption  of  that  history. 

Daniel's  seventieth  week  is  linked  on  to  the  sixty-ninth  as  if 
there  were  to  be  no  lapse  between  them.  Revelation,  after 
announcing  the  defeat  of  the  dragon  by  the  ascension  of  Christ, 
continues  as  if  there  had  been  no  break  whatever  in  Israel's 
history,  and  brings  us  to  the  beginning  of  the  seven  years  in 
which  Israel's  restoration  is  accomplished.  "  The  woman  fled 
into  the  wilderness,  where  she  hath  a  place  prepared  of  God 
that  they  may  sustain  her  there  a  thousand  two  hundred  and 
sixty  days," 

These  twelve  hundred  and  sixty  days  seem  to  constitute, 
though  not  necessarily,  the  first  half  of  Daniel's  last  week.  At 
any  rate  Satan  begins  his  persecution  of  Israel  immediately 
after  his  expulsion  from  heaven.  As  a  red  dragon,  ready  to 
devour  the  male  child,  he  maintains  his  place  in  heaven;  and 
his  persecution  of  the  woman  and  the  remnant  of  her  seed 
follows  his  expulsion  therefrom. 

It  has  been  usual  with  commentators  that  are  familiar  with 
this  system  of  interpretation  to  think  of  the  Church  as  being 
included  in  the  catching  away  of  the  male  child.  This,  however, 
is  not  necessary  to  a  clear  and  consistent  interpretation.  The 
Church  is  safe  in  glory.  Why  not  leave  her  there  ?  Her  intro- 
reception  has  produced  the  bewildering  fog  that  has  almost  put 
the  book  of  Revelation  beyond  the  pale  of  intelligent  interpre- 
tation. Having  escaped  from  this  fog,  let  us  keep  clear  of  it 
Revelation  here  is  speaking  of  the  woman ;  the  male  child ;  the 
remnant  of  her  seed,  and  the  dragon,  alone.  To  introduce  any 
supplementary  features  out  of  our  own  imagination  is  only 
to  confuse  what  should  be  perfectly  clear.  The  connection 
between  "  the  catching  away  "  of  the  male  child  and  "  the 


286  The  Unfolding  of  the  Ages  11 :  19-12  : 1-G 

flight  of  the  woman  "  into  the  wilderness  is  manifest,  and  it 
harmonizes  in  every  particular.  Satan's  opposition  to  Israel 
and  to  Christ  is  alone  under  consideration.  Israel  has  had  no 
Scripturally  recognized  history  since  the  rejection  of  Christ, 
and  shall  not  have  until  after  the  purposes  of  God  concerning 
the  Church  are  finished,  and  the  nation  is  again  brought  upon 
the  scene. 

The  Church,  as  the  body  of  Christ,  does  not  appear  in  this 
vision,  which,  leaping  at  once  from  the  catching  away  of  the 
male  child  to  the  woman's  flight  into  the  wilderness,  brings  us 
to  the  beginning  of  the  seventieth  prophetic  week.  The  perse- 
cution of  Satan  begins,  but  the  woman  flees  to  the  wilderness 
where  she  has  a  place  prepared  of  God,  and  where  she  is  sus- 
tained for  twelve  hundred  and  sixty  days.  If  this  flight  occurs 
in  the  middle  of  the  week,  which  is  of  course  possible,  then  it 
would  follow  the  violation  of  the  covenant  by  the  Roman 
prince.  He  appears  when  the  first  seal  is  broken,  and,  under 
the  accumulating  disasters  which  follow  him,  the  Israelites 
may  be  forced  to  flee  as  a  nation  from  Jerusalem.  The  proph- 
ecy in  Matthew  warns  the  nation  to  flee  when  the  abomina- 
tion of  desolation  is  set  up,  and  this  we  know  will  be  in  the 
middle  of  the  week  when  the  covenant  is  violated.  This  would 
seem  to  indicate  the  second  half  of  the  week  as  the  time  of  the 
woman's  nourishment.  The  war  in  heaven  to  which  our  atten- 
tion is  now  turned  brings  Satan  personally  upon  the  scene,  as 
well  as  the  instrumentalities  through  which  he  works. 


XXII 
Satan's  expulsion  from  heaven 

And  there  was  war  in  heaven.  Michael  and  his  angels  went  to  war 
with  the  dragon,  and  the  dragon  made  war  and  his  angels ;  and  he 
prevailed  not,  neither  was  their  place  found  any  more  in  heaven;  and 
the  great  dragon  was  cast  out,  the  ancient  serpent,  who  is  called  the 
Devil  and  Satan,  who  leadeth  astray  the  whole  habitable  earth;  he  was 
cast  out  unto  the  earth  and  his  angels  were  cast  out  with  him.  And  I 
heard  a  great  voice  in  heaven  saying.  Now  is  come  the  salvation,  and 
the  power,  and  the  kingdom  of  our  God,  and  the  authority  of  His 
Christ;  for  the  accuser  of  our  brethren  is  cast  out,  who  accused  them 
before  our  God  day  and  night :  and  they  overcame  him  because  of  the 
blood  of  the  Lamb,  and  because  of  the  word  of  their  testimony;  and 
they  loved  not  their  life  unto  death.  Therefore  rejoice,  ye  heavens, 
and  ye  that  tabernacle  in  them.  Woe  to  the  earth  and  the  sea, 
because  the  devil  is  come  down  unto  you  having  great  wrath,  knowing 
that  he  hath  a  short  time.  And  when  the  dragon  saw  that  he  was  cast 
unto  the  earth,  he  persecuted  the  woman  who  brought  forth  the  male 
child :  and  there  were  given  to  the  woman  two  wings  of  the  great 
eagle,  that  she  might  fly  into  the  wilderness  unto  her  place,  where 
she  is  sustained  a  time  and  times  and  half  a  time,  from  the  face  of 
the  serpent.  And  the  serpent  cast  out  of  his  mouth  after  the  woman 
water  as  a  river,  that  he  might  make  her  to  be  carried  away  of  the 
river ;  and  the  earth  helped  the  woman,  and  the  earth  opened  her  mouth 
and  drank  up  the  river  which  the  dragon  cast  out  of  his  mouth.  And 
the  dragon  was  wroth  with  the  woman,  and  went  away  to  make  war 
with  the  rest  of  her  seed,  who  keep  the  commandments  of  God,  and 
have  the  testimony  of  Jesus. —  (Chapter  12:7-17.) 

THE  thought  of  a  literal  war  in  heaven  has  seemed 
to  some  to  be  so  extravagant,  that  the  skill  of  many 
apocalyptic  exegetes  has  been  put  to  the  test  to 
explain,  or,  perhaps  more  properly,  to  explain  away, 
this  vision.  Lange,  apparently,  will  not  allow  of  Satan's  being 
in  heaven  at  all.  But  why  should  he?  The  ever  available 
Church  is  fully  sufficient  for  the  solution  of  all  his  exegetical 

287 


288  The   Unfolding   of   the   Ages  12:7-17 

problems.  He  says :  "  The  Heaven,  in  which  the  Dragon 
makes  his  appearance,  can  be  neither  the  antemundane 
Heaven  of  the  angel-world — since  the  fallen  angels  did  not 
immediately  fall  to  earth — nor  the  Heaven  in  which  the 
glorified  Christ  is  enthroned.  That  which  is  intended,  there- 
fore, is  the  Heaven  that  Christ  has  instituted  on  earth — the 
invisible  Church,  the  communion  of  saints — into  w^hich  Satan, 
as  a  dragon,  has  found  entrance,  just  as,  long  ago,  he  pressed 
into  Paradise." 

With  such  imaginings  thrust  upon  us  by  an  able  commen- 
tator, it  is  no  wonder  if  the  ordinary  student  be  in  despair  of 
ever  arriving  at  the  meaning  of  definite  language. 

Dean  Alford  gives  us  something  much  more  like  interpre- 
tation, and,  at  the  same  time,  furnishes  a  vivid  illustration  of 
how  near  a  man  may  come  to  the  mark,  and  yet  miss  it.  A 
literal  interpretation,  if  it  be  the  true  one,  must  of  necessity 
be  consistent  throughout.  Dean  Alford  is  clear  enough  until 
he  comes  to  the  flight  of  the  woman  into  the  wilderness.  Here 
he  becomes  bewildered,  and  makes  frank  acknowledgment  of 
his  inability  to  give  us  anything  satisfactory.  His  heroic 
effort  to  deliver  himself  from  the  difficulties  by  which  he  is 
overwhelmed  is  so  interesting  that  it  may  be  well  to  quote  him 
at  length. 

He  says :  "  We  cannot  help  being  struck  with  the  continued 
analogy  between  this  prophecy  and  the  history  of  the  Exodus. 
There  we  have  the  flight  into  the  wilderness,  there  the  feeding 
in  the  wilderness,  as  already  remarked :  there  again  the  forty- 
two  stations,  corresponding  to  the  forty-two  months  of  the 
three  years  and  half  of  this  prophecy :  there  too  the  miraculous 
passage  of  the  Red  Sea,  not  indeed  in  strict  correspondence 
with  this  last  feature,  but  at  least  suggestive  of  it.  These 
analogies  themselves  suggest  caution  in  the  application  of  the 
words  of  the  prophecy ;  and  in  this  direction.  The  church  in 
the  wilderness  of  old  was  not,  as  some  expositors  would 
represent  this  woman,  the  pure  church  of  God :  His  veritable 
servants  were  hidden  in  the  midst  of  that  church,  as  much  as 


12 : 7-17  Satan's    Expulsion    from    Heaven  289 

that  church  itself  was  withdrawn  from  the  enmity  of  Pharaoh. 
And,  it  is  to  be  noted,  it  was  that  very  church  herself  which 
afterwards,  when  seated  at  Jerusalem,  forsook  her  Lord  and 
Husband,  and  committed  adultery  with  the  kings  of  the  earth, 
and  became  drunk  with  the  blood  of  the  saints.  It  would  seem 
then  that  we  must  not  understand  the  woman  of  the  invisible 
spiritual  church  of  Christ,  nor  her  flight  into  the  wilderness 
of  the  withdrawal  of  God's  true  servants  from  the  eyes  of  the 
world.  They  indeed  have  been  just  as  much  withdrawn  from 
the  eyes  of  the  world  at  all  times,  and  will  continue  so  till  the 
great  manifestation  of  the  sons  of  God.  I  own  that,  con- 
sidering the  analogies  and  the  language  used,  I  am  much 
more  disposed  to  interpret  the  persecution  of  the  woman  by 
the  dragon  of  the  various  persecutions  by  Jews  which  followed 
the  Ascension,  and  her  flight  into  the  wilderness  of  the  gradual 
withdrawal  of  the  church  and  her  agency  from  Jerusalem  and 
Judea,  finally  consummated  by  the  flight  to  the  mountains  on 
the  approaching  siege,  commanded  by  our  Lord  Himself. 
And  then  the  river  which  the  dragon  sent  out  of  his  mouth 
after  the  woman  might  be  variously  understood, — of  the 
Roman  armies  which  threatened  to  sweep  away  Christianity 
in  the  wreck  of  the  Jewish  nation, — or  of  the  persecutions 
which  followed  the  church  into  her  retreats,  but  eventually 
became  absorbed  by  the  civil  power  turning  Christian, — 
or  of  the  Jewish  nation  itself,  banded  together  against 
Christianity  wherever  it  appeared,  but  eventually  itself 
becoming  powerless  against  it  by  its  dispersion  and  ruin, — 
or  again,  of  the  influx  of  heretical  opinions  from  the  Pagan 
philosophies  which  tended  to  swamp  the  true  faith.  I  confess 
that  not  one  of  these  seems  to  me  satisfactorily  to  answer  the 
conditions:  nor  do  we  gain  anything  by  their  combination. 
But  anything  within  reasonable  regard  for  the  analogies  and 
symbolism  of  the  text  seems  better  than  the  now  too  commonly 
received  historical  interpretation,  with  its  wild  fancies  and 
arbitrary  assignment  of  words  and  figures.  As  to  the  time 
indicated  by  the   1260  days  or  3^  years,  the  interpretations 


290  The  Unfolding   of  the  Ages  12:7-17 

given  have  not  been  convincing,  nor  even  specious.  We  may 
observe  thus  much  in  this  place :  that  if  we  regard  this 
prophecy  as  including  long  historic  periods,  we  are  driven  to 
one  of  two  resources  with  regard  to  these  numbers:  either  we 
must  adopt  the  year-day  theory  (that  which  reckons  a  day  for 
a  year,  and  consequently  a  month  for  thirty  years, — and  should 
reckon  a  year  for  360  or  365  years),  or  we  must  believe  the 
numbers  to  have  merely  a  symbolical  and  mystical,  not  a 
chronological  force.  If  [and  this  second  alternative  is  best 
stated  in  an  inverse  form]  we  regard  the  periods  mentioned 
as  to  be  literally  accepted,  then  the  prophecy  cannot  refer  to 
long  historic  periods,  but  must  be  limited  to  a  succession  of 
incidents  concentrated  in  one  place  and  space  of  time  either 
in  the  far  past  or  in  the  far  future.  Of  all  prophecies  about 
w^hich  these  questions  can  be  raised,  the  present  is  the  one 
which  least  satisfactorily  admits  of  such  literal  interpretation 
and  its  consequences.  Its  actors,  the  woman  and  the  dragon, 
are  beyond  all  controversy  mystical  personages :  one  of  them 
is  expressly  interpreted  for  us  to  be  the  devil :  respecting  the 
other  there  can  be  little  doubt  that  she  is  the  Church  of  God : 
her  seed  being,  as  expressly  interpreted  to  be,  God's  Christian 
people.  The  conflict  then  is  that  between  Satan  and  the 
church.  Its  first  great  incident  is  the  birth  and  triumph  of 
the  Son  of  God  and  of  man.  Is  it  likely  that  a  few  days  or 
years  will  limit  the  duration  of  a  prophecy  confessedly  of  such 
wide  import?  I  own  it  seems  to  me  that  this  vision,  even  if 
it  stood  alone,  is  decisive  against  the  literal  acceptation  of  the 
stated  periods.  Rejecting  that,  how  do  we  stand  with  regard 
to  the  other  alternative  in  its  two  fomis?  Granting  for  the 
moment  the  year-day  principle,  will  it  help  us  here?  If  we 
take  the  flight  into  the  wilderness  as  happening  at  any  time 
between  the  Ascension,  A.  D.  30,  and  the  destruction  of  Jeru- 
salem, A.  D.  70,  1260  years  will  bring  us  to  some  time  between 
A.  D.  1290  and  1330:  a  period  during  which  no  event  can  be 
pointed  out  as  putting  an  end  to  the  wilderness-state  of  the 
church.     If  again  we  enlarge  our  limit  for  the  former  event, 


12 : 7-17        Satan's    Expulsion    from    Heaven  291 

and  bring  it  down  as  late  as  Elliott  does,  i.  e.,  to  the  period 
between  the  fourth  and  seventh  centuries,  we  fall  into  all  the 
difficulties  which  beset  his  most  unsatisfactory  explanation  of 
the  man-child  and  his  being  caught  up  to  God's  throne,  and 
besides,  into  this  one:  that  if  the  occultation  of  true  religion 
[the  condition  of  the  invisible  church]  was  the  beginning  of 
the  wilderness-state,  then  either  the  open  establishment  of  the 
Protestant  churches  was  the  end  of  the  wilderness-state  of 
concealment,  or  those  churches  are  no  true  churches :  either 
of  which  alternatives  would  hardly  be  allowed  by  that  author. 
And  if  on  the  other  hand  we  desert  the  year-day  principle, 
and  say  that  these  defined  and  constantly  recurring  periods 
are  not  to  be  pressed,  but  indicate  only  long  spaces  of  time 
thus  pointed  out  mystically  or  analogically,  we  seem  to  incur 
danger  of  missing  the  prophetic  sense,  and  leaving  unfixed 
that  which  apparently  the  Spirit  of  God  intended  us  to  ascer- 
tain. And  the  dragon  was  wroth  at  the  woman  and  departed 
(from  his  pursuit  of  her)  to  make  war  with  the  rest  of  her 
seed,  who  keep  the  commandments  of  God  and  have  the 
testimony  of  Jesus.  Notice  as  important  elements  for  the 
interpretation :  ( i )  That  the  woman  has  seed  besides  the  man- 
child  who  was  caught  up  to  God's  throne  [for  this  is  the 
reference  of  the  rcsf] ,  who  are  not  only  distinct  from  herself, 
but  who  do  not  accompany  her  in  her  flight  into  the  wilder- 
ness: (2)  That  those  persons  are  described  as  being  they  who 
keep  the  commandments  of  God  and  have  the  testimony  of 
Jesus:  (3)  That  during  the  woman's  time  of  her  being  fed 
in  the  wilderness,  the  dragon  is  making  war,  not  against  her, 
but  against  this  remnant  of  her  seed:  (4)  That  by  the  form 
of  expression  here,  descriptive  of  habit,  and  occurring  at  the 
breaking  oflf  of  the  vision  as  regards  the  general  description 
of  the  dragon's  agency,  it  is  almost  necessarily  implied,  that 
the  woman  while  hidden  in  the  wilderness  from  the  dragon's 
wrath,  goes  on  bringing  forth  sons  and  daughters  thus 
described.  If  I  mistake  not,  the  above  considerations  are  fatal 
to  the  view  which  makes  the  flight  of  the  woman  into  the 


293  The   Unfolding   of   the   Ages  12 : 7-17 

wilderness  consist  in  the  withdrawal  of  God's  true  servants 
from  the  world  and  from  open  recognition.  For  thus  she 
must  be  identical  with  this  remnant  of  her  seed,  and  would 
herself  be  the  object  of  the  dragon's  hostile  warfare,  at  the 
very  time  when,  by  the  terms  of  the  prophecy,  she  is  safely 
hidden  from  it.  I  own  that  I  have  been  led  by  these  circum- 
stances to  think  whether  after  all  the  woman  may  represent, 
not  the  invisible  church  of  God's  true  people  which  under  all 
conditions  of  the  world  must  be  known  only  to  Him,  but  the 
true  visible  Church ;  that  Church  which  in  its  divinely  pre- 
scribed form  as  existing  at  Jerusalem  was  the  mother  of  our 
Lord  according  to  the  flesh,  and  which  continued  as  established 
by  our  Lord  and  His  Apostles,  in  unbroken  unity  during  the 
first  centuries,  but  which  as  time  went  on  was  broken  up  by 
evil  men  and  evil  doctrines,  and  has  remained,  unseen,  un- 
realized, her  unity  an  article  of  faith,  not  of  sight,  but  still 
multiplying  her  seed,  those  who  keep  the  commandments  of 
God  and  have  the  testimony  of  Jesus,  in  various  sects  and 
distant  countries,  waiting  the  day  for  her  comely  order  and 
oneness  again  to  be  manifested — the  day  when  she  shall  '  come 
up  out  of  the  wilderness,  leaning  on  her  Beloved  ' :  when  our 
Lord's  prayer  for  the  unity  of  His  being  accomplished,  the 
world  shall  believe  that  the  Father  has  sent  Him.  If  we  are 
disposed  to  carry  out  this  idea,  we  might  see  the  great  realiza- 
tion of  the  flight  into  the  wilderness  in  the  final  severance  of 
the  Eastern  and  Western  churches  in  the  seventh  century,  and 
the  flood  cast  after  the  woman  by  the  dragon  in  the  irruption 
of  the  Mahometan  armies.  But  this,  though  not  less  satis- 
factory than  the  other  interpretations,  is  as  unsatisfactory." 

This  frank  expression  of  dissatisfaction  shows  how  fully 
Alford  realized  the  difficulty  in  the  way  of  making  the  woman 
in  this  prophecy  a  symbol  of  the  Church.  His  halting 
exegesis  is  the  result  of  his  failure  to  discern  the  true  signifi- 
cance of  the  symbols.  Assuming  the  woman  to  be  the  Church, 
he  has  fallen  into  the  common  error  which  is  absolutely  fatal 
to  a  consistent  interpretation. 


13 : 7-17        Satan's   Expulsion    from    Heaven  293 

The  dragon  is  a  symbol,  and  we  are  not  left  in  doubt  as  to 
its  meaning.  It  represents  "  the  ancient  serpent,  who  is  called 
the  Devil  and  Satan."  Michael  is  an  archangel  who  is 
spoken  of  in  the  Old  Testament  as  "  a  great  prince  "  in  specific 
relation  to  Daniel's  people.  The  woman  is  Israel.  Had 
Dean  Alford  seen  the  distinction  between  Israel  and  the 
Church,  he  would  have  escaped  giving  us  the  exceedingly  lame 
and  apologetic  interpretation  that  we  have  considered.  Let 
the  woman  represent,  what  she  assuredly  does,  Israel;  and  let 
us  keep  in  mind  that  we  are  at  the  time  of  Israel's  restoration 
which  is  to  be  effected  in  the  seven  years  of  her  incomplete 
history;  and  then  her  flight  into  the  wilderness  and  her  nour- 
ishment there  for  three  years  and  six  months  can  be  taken 
literally,  and  brought  into  full  accord  with  what  Jesus  says 
concerning  this  period  when  He  warns  them  that  shall  be  in 
Judea  at  that  time  to  flee  into  the  mountains.  It  is  to  be 
observed  that  our  Lord's  warning  to  flee  follows  the  announce- 
ment of  the  desolation  of  the  sanctuary,  which  occurs  in  the 
middle  of  the  week.  The  sealed  company  of  the  seventh  chap- 
ter preserves  Israel  nationally  during  the  great  tribulation 
which  begins  with  the  violation  of  the  covenant  in  the  middle 
of  the  week.  This  sealed  company,  constituting  the  nation, 
may  flee  to,  and  be  nourished  in,  the  wilderness  during  the 
twelve  hundred  and  sixty  days ;  while  the  rest  of  the  Israelites 
remaining  in  Jerusalem  would  constitute  "  the  remnant  of  her 
seed  "  that  becomes  the  object  of  Satan's  persecution.  This 
interpretation  is,  in  the  judgment  of  the  writer,  equal  to  a 
certainty.  It  is,  at  any  rate,  clear  and  consistent.  Symbols 
cannot  be  forecd  into  representing  anything  but  the  definite 
object  for  which  they  stand.  So  long  as  we  insist  upon  the 
woman  representing  the  Church,  there  is  no  possible  door  of 
escape  from  hopeless  confusion.  With  this  in  mind  let  us  now 
look  at  the  details  of  the  picture  set  before  us. 

There  is  a  conflict  in  heaven.  Michael  and  his  angels  are 
at  war  with  the  dragon  and  his  angels.  The  conflict  ends  in 
the  expulsion  of  Satan  and  his  rebellious  hosts  from  heaven. 


294  The   Unfolding  of  the  Ages  13:7-17 

This  is  followed  by  a  great  voice  in  heaven  proclaiming  the  glory 
of  God  and  the  authority  of  Christ.  The  heavens  are  called 
upon  to  rejoice  over  Satan's  defeat.  That  Satan  should  have 
access  to  heaven  is  expressly  counter  to  the  common  opinion 
of  men.  For  a  great  many  people  Satan  has  altogether  ceased 
to  be.  To  a  great  many  others  the  word  merely  conveys  the 
idea  of  impersonal  evil.  Many  who  believe  in  the  personality 
of  Satan  think  of  him  as  being  confined  in  hell,  and  are  shocked 
with  the  suggestion  of  his  being  allowed  in  heaven.  Human 
opinion  as  to  the  propriety  of  things  may  be  of  some  value, 
provided  it  does  not  conflict  with  the  distinct  revelation  of  Scrip- 
ture. If  it  contradicts  the  Word  of  God,  it  is  worse  than  worth- 
less, it  is  zvickcd.  There  are  certain  revelations  of  Scripture, 
the  propriety  of  which  no  man  can  question  without  an  insuffer- 
able assumption  of  ability  to  question  the  ways  of  God.  We  have 
already  considered  the  subject  of  Satan's  origin  and  fall, 
and  concerning  this  nothing  further  need  be  said.  The  Bible 
is  not  silent  as  to  the  present  whereabouts  of  Satan.  Uniform 
testimony  is  borne  to  the  fact  of  his  being  at  liberty.  That 
good  angels  are  ministering  spirits  among  men  is  clearly  evi- 
dent from  many  passages  of  Scripture.  These  angels,  too, 
are  often  the  ministers  of  judgment.  It  is  quite  evident  also 
that  God  at  times  receives  reports  from  these  angels,  and 
decides  questions  that  are  beyond  their  wisdom.  The  court 
of  God  in  session  is  set  forth  in  the  book  of  Job.  "  Now 
there  was  a  day  when  the  sons  of  God  came  to  present  them- 
selves before  the  Lord,  and  Satan  came  also  among  them. 
And  the  Lord  said  unto  Satan,  Whence  comest  thou?  Then 
Satan  answered  the  Lord,  and  said,  From  going  to  and  fro  in 
the  earth,  and  from  walking  up  and  down  in  it.  And  the 
Lord  said  unto  Satan,  Hast  thou  considered  my  servant  Job, 
that  there  is  none  like  him  in  the  earth,  a  perfect  and  an  up- 
right man,  one  that  feareth  God,  and  escheweth  evil?  Then 
Satan  answered  the  Lord,  and  said.  Doth  Job  fear  God  for 
nought?  Hast  not  thou  made  an  hedge  about  him,  and  about 
his  house,  and  about  all  that  he  hath  on  every  side?  thou  hast 


13 : 7-17         Satan's    Expulsion    from    Heaven  295 

blessed  the  work  of  his  hands,  and  his  substance  is  increased 
in  the  land.  But  put  forth  thine  hand  now,  and  touch  all  that 
he  hath,  and  he  will  curse  thee  to  thy  face.  And  the  Lord 
said  unto  Satan,  Behold,  all  that  he  hath  is  in  thy  power ;  only 
upon  himself  put  not  forth  thine  hand.  So  Satan  went  from 
the  presence  of  the  Lord"  (Job  1:6-12). 

We  have  a  vision  of  another  session  of  God's  court,  seen  by 
the  prophet  Micaiah,  who  says :  "  I  saw  the  Lord  sitting  on 
his  throne,  and  all  the  host  of  heaven  standing  by  him  on  his 
right  hand  and  on  his  left.  And  the  Lord  said,  Who  shall 
persuade  Ahab,  that  he  may  go  up  and  fall  at  Ramoth-gilead  ? 
And  one  said  on  this  manner,  and  another  said  on  that  manner. 
And  there  came  forth  a  spirit,  and  stood  before  the  Lord,  and 
said,  I  will  persuade  him.  And  the  Lord  said  unto  him, 
Wherewith?  And  he  said,  I  will  go  forth,  and  I  will  be  a 
lying  spirit  in  the  mouth  of  all  his  prophets.  And  he  said, 
Thou  shalt  persuade  him,  and  prevail  also:  go  forth,  and  do 
so"  (i  Kings  22:19-22). 

Such  passages  of  Scripture,  however  difficult  of  explana- 
tion, plainly  testify  to  the  fact  that  Satan  and  his  lying  spirits 
had  at  one  time  access  to  God.  It  is  not  strange,  surely,  to 
allow  of  the  same  possibility  now.  Satan's  place  and  sphere 
of  authority  have  already  come  under  full  discussion. 

Our  blessings,  as  the  epistle  to  the  Ephesians  assures  us, 
are  "  in  heavenly  places  "  whither  also  Christ  has  gone ;  and 
there,  according  to  the  same  epistle,  "  Our  wrestling  is  not 
against  flesh  and  blood,  but  against  the  principalities,  against 
the  powers,  against  the  world-rulers  of  this  darkness,  against 
the  spiritual  hosts  of  wickedness  in  the  heavenly  places " 
(Eph.  6:12,  R.  v.).  Satan's  power  exercised  thus  in  the 
heavenly  places  may  be  greater  than  is  commonly  believed. 
Jesus  said  to  Peter :  "  Satan  hath  desired  to  have  you,  that  he 
may  sift  you  as  wheat  "  (Luke  22:  31).  The  word  translated 
"  desired  "  is,  in  the  margin  of  the  revised  version,  rendered 
"  obtained  you  by  asking "  and  this  seems  to  imply  the  right 
of  Satan  to  sift  what  purports  to  be  God's  wheat.     In  our 


296  The  UnfoluIxXg  of  the  Ages  12:7-17 

chapter  of  Revelation  he  is  represented  as  the  accuser  of  men 
before  God.  In  this  character  he  appears  in  the  passage 
quoted  from  the  book  of  Job,  and  the  New  Testament  is  con- 
sistent with  the  Old  as  to  his  place  and  character.  His  ex- 
pulsion from  heaven  does  not  take  place  until  the  Church  is 
removed  from  the  sphere  of  earth,  and  no  longer  subject  to 
his  accusations. 

The  words  of  our  Lord,  "  I  beheld  Satan  as  lightning  fall 
from  heaven  "  (Luke  io:  i8),  seem  to  refer  to  the  expulsion 
from  heaven  now  under  consideration.  Concerning  this 
Daniel  says :  "  At  that  time  shall  Michael  stand  up,  the  great 
prince  which  standeth  for  the  children  of  thy  people:  and 
there  shall  be  a  time  of  trouble,  such  as  never  was  since  there 
was  a  nation  even  to  that  same  time :  and  at  that  time  thy 
people  shall  be  delivered,  every  one  that  shall  be  found  written 
in  the  book"  (Dan.  12:1). 

This  contest  of  Michael  is  in  the  interest  of  Daniel's 
people.  The  time  of  their  restoration  has  come,  and  the  ex- 
pulsion of  Satan  and  his  host  from  heaven  is  the  initial  action 
that  has  that  deliverance  in  view.  After  Satan  is  cast  out  a 
great  voice  is  heard  in  heaven  saying,  "  Now  is  come  the  sal- 
vation, and  the  power,  and  the  kingdom  of  our  God,  and  the 
authority  of  his  Christ ;  for  the  accuser  of  our  brethren  is 
cast  out,  who  accused  them  before  our  God  day  and  night ; 
and  they  overcame  him  because  of  the  blood  of  the  Lamb,  and 
because  of  the  word  of  their  testimony ;  and  they  loved  not 
their  life  unto  death.  Therefore  rejoice,  ye  heavens,  and  ye 
that  tabernacle  in  them.  Woe  to  the  earth  and  the  sea,  be- 
cause the  devil  is  come  down  unto  you  having  great  wrath, 
knowing  that  he  hath  a  short  time." 

The  voice  that  celebrates  this  triumph  is  not  identified  for 
us,  but  is  apparently  the  representative  voice  of  the  elders, 
who  rejoice  in  the  casting  out  of  the  accuser  of  their  brethren. 
Ijclievers  in  Christ  are  now  subject  to  the  accusation  of  Satan. 
When,  at  the  end  of  the  age,  they  shall  be  caught  away  to  meet 
the  Lord  in  the  air,  they  shall  be  forever  beyond  the  reach  of 


13 : 7-17        Satan's    Expulsion    from    Heaven  297 

his  accusing  voice.  Heaven,  no  longer  disturbed  by  his  pres- 
ence, shall  be  at  rest. 

The  brethren  are  further  identified  by  the  expression: 
"  They  overcame  him  because  of  the  blood  of  the  Lamb,  and 
because  of  the  word  of  their  testimony ;  and  they  loved  not 
their  life  unto  death."  Though  accused  by  Satan,  and  no 
doubt  justly,  their  victory  over  him  is  grounded  on  the  blood 
of  the  Lamb.  Without  that  blood  atoning  for  the  sin  of 
which  they  are  accused  the  charges  of  Satan  would  have  been 
irrefutable.  By  virtue  of  the  blood  they  conquered.  The 
blood  gave  them  standing  before  God,  and  their  testimony  to 
its  value  is  given  as  the  ground  of  their  victory.  With 
the  saints  gathered  home  and  glorified,  no  further  accusa- 
tion against  them  is  possible,  and  Satan  is  cast  out  of 
heaven  altogether.  The  earth,  to  which  Satan  comes,  is  in 
literal  contrast  with  heaven,  out  of  which  he  is  cast.  Peace 
reigns  in  heaven,  though  for  a  little  while  the  conflict  must 
necessarily  rage  upon  the  earth. 

Let  us  take  note  of  the  utter  infatuation  of  sin  in  its  last 
manifestation.  Satan  had  "  great  wrath,  knowing  that  he 
hath  a  short  time."  With  the  clearest  apprehension  of  what 
is  before  him,  he  is  the  more  inflamed,  and  keeps  up  the  hope- 
less contest,  only  adding  the  more  to  the  awful  weight  that 
shall  sink  him  in  eternal  doom.  Knowing  the  evil  and  con- 
tinuing in  it  is  nothing  less  than  moral  suicide. 

Cast  unto  the  earth  he  immediately  begins  persecuting  the 
woman  who  brought  forth  the  male  child,  "  and  there  were 
given  to  the  woman  two  wings  of  the  great  eagle,  that  she 
might  fly  into  the  wilderness  unto  her  place,  where  she  is 
sustained  a  time  and  times  and  half  a  time,  from  the  face  of 
the  serpent."  How  graciously  God  leads  Israel  to  think  of  her 
deliverance  from  Egypt  when  He  speaks  of  the  eagles' 
wings! 

Pharaoh  is  called  by  Ezekiel,  "  The  great  dragon  that  lieth 
in  the  midst  of  his  rivers."  When  God  brought  the  Israelites 
out  of  their  bondage  into  the  wilderness.  He  said :  "  Ye  have 


298  The  Unfolding  of  the  Ages  13:7-17 

seen  what  I  did  unto  the  Egyptians,  and  how  I  bare  you  on 
eagles'  wings,  and  brought  }ou  unto  myself"  (Ex.  19:4). 
In  that  deliverance  God  had  no  helper.  He  alone  brought 
them  from  under  the  oppressive  world-power,  and  in  such  a 
way  as  to  teach  Israel  that  her  salvation  was  altogether  of 
Him.  So  in  the  days  to  come,  when  the  final  deliverance 
shall  be  accomplished,  God  shall  allure  her  into  the  wilder- 
ness. How  freely  and  beautifully  they  are  assured  of  this  by 
one  of  their  own  prophets.  "  Therefore,  behold,  I  will  allure 
her,  and  bring  her  into  the  wilderness,  and  speak  comfortably 
unto  her.  And  I  will  give  her  her  vineyards  from  thence,  and 
the  valley  of  Achor  for  a  door  of  hope :  and  she  shall  sing 
there,  as  in  the  days  of  her  youth,  and  as  in  the  day  when  she 
came  up  out  of  the  land  of  Egypt.  And  it  shall  be  at  that 
day,  saith  the  Lord,  that  thou  shalt  call  me  Ishi ;  and  shalt 
call  me  no  more  Baali.  For  I  will  take  away  the  names  of 
Baalim  out  of  her  mouth,  and  they  shall  no  more  be  remem- 
bered by  their  name.  And  in  that  day  will  I  make  a  covenant 
for  them  with  the  beasts  of  the  field,  and  with  the  fowls  of 
heaven,  and  with  the  creeping  things  of  the  ground :  and  I 
will  break  the  bow  and  the  sword  and  the  battle  out  of  the 
earth,  and  will  make  them  to  lie  down  safely.  And  I  will 
betroth  thee  unto  me  for  ever;  yea,  I  will  betroth  thee  unto 
me  in  righteousness,  and  in  judgment,  and  in  lovingkindness, 
and  in  mercies.  I  will  even  betroth  thee  unto  me  in  faithful- 
ness :  and  thou  shalt  know  the  Lord.  And  it  shall  come  to  pass 
in  that  day,  I  will  hear,  saith  the  Lord,  I  will  hear  the  heavens, 
and  they  shall  hear  the  earth ;  and  the  earth  shall  hear  the 
corn,  and  the  wine,  and  the  oil ;  and  they  shall  hear  Jczrcel. 
And  I  will  sow  her  unto  me  in  the  earth ;  and  I  will  have 
mercy  upon  her  that  had  not  obtained  mercy ;  and  I  will  say 
to  them  which  were  not  my  people,  Thou  art  my  people ;  and 
they  shall  say,  Thou  art  my  God"  (Hos.  2:  14-23). 

Such  is  the  blessed  prospect  in  store  for  the  outcast  house 
of  Israel.  God  has  not  forgotten  them,  and  for  them  His 
love  and  faithfulness  abides.     Under  the  last  persecution  of 


12 : 7-17         Satan's    Expulsion    from    Heaven  299 

Satan  there  shall  be  a  flight  from  Jerusalem  as  literal  as  the 
language  here  declares.  The  flood,  cast  out  of  the  mouth  of 
the  serpent  after  the  retreating  woman,  may  easily  represent 
one  or  more  of  the  armies  that  are  yet  to  encompass  Jerusalem 
before  the  time  of  her  final  deliverance.  It  is  equally  intelli- 
gible to  think  of  a  literal  desert  into  which  these  hunted  Israel- 
ites shall  flee.  There  they  shall  be  sustained  by  the  hand  of 
the  covenant-keeping  God.  The  literal  wilderness  would  be 
easily  capable  of  bringing  destruction  upon  the  pursuing 
army. 

Perhaps  reference  is  made  to  this  in  the  words :  "  The 
earth  helped  the  woman,  and  the  earth  opened  her  mouth  and 
drank  up  the  river  which  the  dragon  cast  out  of  his  mouth." 
The  barren  wilderness  is  without  resource  to  preserve  a 
nation's  strength,  and,  while  it  proves  a  place  of  refuge  for 
the  hunted,  it  baffles  the  enemy  in  his  pursuit  of  them. 

The  integrity  of  the  nation  is  secured  by  the  flight  of  the 
woman  into  the  wilderness.  The  remnant  of  her  seed  which 
does  not  escape  becomes  the  object  of  Satan's  malice.  The 
persecution  is  especially  directed  against  those,  who  "  keep 
the  commandments  of  God,  and  have  the  testimony  of  Jesus." 
This  faithful  "  remnant "  may  be  the  fruit  of  the  testimony 
borne  by  the  two  witnesses.  Though  apparently  unsheltered 
from  Satan's  wrath,  they  are  nevertheless  under  the  protect- 
ing care  of  God.  As  already  suggested,  the  sealed  ones  of  the 
seventh  chapter  may  constitute  the  company  which  is  allured 
into  the  wilderness,  while  the  martyrs  under  the  beast  con- 
stitute the  remnant  which  is  won  for  God  through  the  testi- 
mony of  the  witnesses.  This  is  perhaps  of  no  great  impor- 
tance, except  to  indicate  the  distinction  between  the  zvonian, 
representing  the  nation,  and  the  remnant  of  her  seed  which 
becomes  the  final  object  of  Satan's  wrath. 

There  is  a  passage  in  Isaiah  that  seems  to  be  in  obvious 
connection  with  this.  The  prophet  says :  "  Come,  my  people, 
enter  thou  into  thy  chambers,  and  shut  thy  doors  about  thee: 
hide  thyself  as  it  were  for  a  little  moment,  until  the  indigna- 


300  The  Unfolding  of  the  Ages  13 : 7-17 

tion  be  overpast.  In  that  day  the  Lord  with  his  sore  and  great 
and  strong  sword  shall  punish  leviathan  the  piercing  serpent, 
even  leviathan  that  crooked  serpent;  and  he  shall  slay  the 
dragon  that  is  in  the  sea"  (Is.  26:  20,  ^y.  i). 

This  gracious  invitation  follows  Israel's  repentance,  and 
after  they  have  made  full  confession  of  their  utter  nothing- 
ness. Their  acknowledgment  of  sin  and  failure  is  followed 
by  the  glorious  prediction :  "  Thy  dead  men  shall  live, 
together  with  my  dead  body  shall  they  arise.  Awake  and 
sing,  ye  that  dwell  in  dust :  for  thy  dew  is  as  the  dew  of  herbs, 
and  the  earth  shall  cast  out  the  dead"  (Is.  26:19).  After 
this  follows  the  summons  to  cuter  their  chambers  that  they 
may  hide  themselves  there  for  a  little  while  until  the  indigna- 
tion shall  be  overpast. 

When  the  tribulation  is  past,  the  dragon  falls  into  the  hands 
of  God  for  judgment.  This  is  immediately  followed  by  the 
song  of  the  vineyard  restored.  "  In  that  day  sing  ye  unto  her, 
A  vineyard  of  red  wine.  I  the  Lord  do  keep  it ;  I  will  water 
it  every  moment :  lest  any  hurt  it,  I  will  keep  it  night  and 
day.  Fury  is  not  in  me :  who  would  set  the  briers  and  thorns 
against  me  in  battle?  I  would  go  through  them,  I  would 
burn  them  together.  Or  let  him  take  hold  of  my  strength, 
that  he  may  make  peace  with  me ;  and  he  shall  make  peace 
with  me.  He  shall  cause  them  that  come  of  Jacob  to  take 
root:  Israel  shall  blossom  and  bud,  and  fill  the  face  of  the 
world  with  fruit"  (Is.  27:2-6). 

The  various  voices  of  prophecy  blend  in  one  harmonious 
testimony.  Israel,  not  the  Church,  shall  blossom  and  bud,  and 
fill  the  face  of  the  world  with  fruit.  The  expulsion  of  Satan 
from  heaven  will  be  followed  by  the  flight  into  the  wilderness 
from  which,  after  the  indignation  is  past,  Israel  shall  come  up 
"  leaning  upon  her  beloved."  Then  Christ,  in  Millennial 
glory,  shall  come  into  inheritance  of  Solomon's  "  vineyard  at 
Baal-hamon."  But  this  comes  only  in  response  to  Israel's 
prayer,  "  Make  haste,  my  beloved,  and  be  thou  like  to  a  roe  or 
to  a  young  hart  upon  the  mountains  of  spices  "  (Cant.  8:  14). 


XXIII 

DEIFICATION    OF    MAN 

And  I  stood  upon  the  sand  of  the  sea,  and  I  saw  a  beast  rising  out 
of  the  sea,  having  ten  horns  and  seven  heads,  and  upon  his  horns  ten 
diadems,  and  upon  his  heads  names  of  blasphemy.  And  the  beast 
which  I  saw  was  like  unto  a  leopard,  and  his  feet  were  as  those  of 
a  bear,  and  his  mouth  was  as  the  mouth  of  a  lion;  and  the  dragon 
gave  him  his  power  and  his  throne  and  great  authority.  And  [I  saw] 
one  of  his  heads  as  if  it  had  been  smitten  unto  death;  and  his  deadly 
wound  was  healed;  and  all  the  earth  wondered  after  the  beast.  And 
they  worshiped  the  dragon  because  he  gave  authority  to  the  beast: 
and  they  worshiped  the  beast,  saying,  Who  is  like  the  beast?  and  who 
is  able  to  make  war  with  him?  And  there  was  given  him  a  mouth 
speaking  great  things  and  blasphemies,  and  there  was  given  to  him 
authority  to  practice  forty  and  two  months.  And  he  opened  his  mouth 
in  blasphemy  against  God,  to  blaspheme  his  name  and  his  tabernacle, 
and  those  tabernacling  in  heaven.  And  it  was  given  to  him  to  make 
war  with  the  saints,  and  to  overcome  them;  and  authority  was  given 
to  him  over  every  tribe  and  people  and  tongue  and  nation;  and  all 
the  dwellers  upon  the  earth  shall  worship  him,  whose  names  are  not 
written  from  the  foundation  of  the  world  in  the  book  of  life  of  the 
Lamb  slain.  If  any  one  hath  an  ear,  let  him  hear.  If  any  one  leadeth 
into  captivity,  he  goeth  into  captivity.  If  any  one  shall  kill  with  the 
sword,  he  must  be  killed  with  the  sword.  Here  is  the  patience  and 
the  faith  of  the  saints. —  (Chapter  13:  i-io.) 

OUR  attention  is  now  turned  to  the  instrumentalities 
I  employed  by  Satan  in  his  persecution  of  the  woman 
'  and  the  remnant  of  her  seed.  Everything  at  this 
point  is  in  such  obvious  connection  with  the  book  of 
Daniel  that  commentators  generally  take  note  of  it.  Even 
with  such  help  as  Daniel  gives,  there  is  neither  unanimity,  nor 
certainty  of  conclusion  among  them  that  deny  the  fact  of  the 
restoration  of  the  Roman  empire  during  the  last  days.  The 
clearest  language  possible  as  to  this  is  apparently  of  no  weight. 
The  subject,  nevertheless,  is  of  sufficient  importance  to  be 

301 


302  The   Unfolding   of   the   Ages  13 : 1-10 

worthy  of  the  most  careful  examination.  If  Daniel  and  Reve- 
lation are  covering  common  ground,  then  no  theory  is  of  any 
value  that  admits  of  any  discrepancies  between  them. 

Emerging  from  the  obscurity  so  largely  due  to  the  common 
theory  of  interpretation  Archdeacon  Farrar  says :  "  In  the 
vision  of  the  Wild  Beast  from  the  Sea,  St.  John  intimates,  as 
clearly  as  any  Apocalypse  could  possibly  intimate,  that  he  is 
speaking  of  Rome  and  Nero.  He  describes  this  Wild  Beast 
by  sixteen  distinctive  marks,  every  one  of  which  points  to  Rome 
and  Nero,  and  most  of  them  to  Nero  only.* 

Possibly  those  of  us  that  have  tried  to  follow  him  are  not 
willing  to  admit  that  his  marks  of  identification  are  as  per- 
spicuous in  their  reference  to  Nero  as  he  believes  them  to  be. 
That  Rome,  in  some  form  or  other,  is  brought  before  us  in  this 
vision,  he — and  everyone  else — is  obliged  to  admit.  Beyond  all 
controversy  the  beast,  as  a  zvhole,  is  the  Roman  empire.  That 
Nero  is  to  be  the  imperial  head  of  the  empire,  represented  by 
the  head  that  was  wounded  and  afterwards  healed,  is  an  asser- 
tion that  cannot  be  made  in  the  same  positive  way.  Further- 
more, if  future  Rome  is  before  us,  then  no  fallen  head  of  the 
past  empire  can  be  intended,  unless  we  allow  of  his  being  sum- 
moned from  the  tomb.  This  theory,  and  in  reference  to  Nero 
too,  has  been  advocated  by  others  beside  Farrar,  but  a  careful 
examination  of  every  detail  seems  to  exclude  this,  and  to  point 
to  another  who,  incited  by  Satan,  shall  be  raised  to  supremacy 
over  the  revived  empire.  But  let  us  test  our  ground  by  com- 
paring what  Revelation  gives  us  with  the  clear  and  unambigu- 
ous statements  found  in  the  book  of  Daniel.  We  have  already 
considered  the  second  chapter,  but  its  manifest  connection  with 
what  we  have  here  justifies  the  rcintroduction  of  it. 

Nebuchadnezzar  has  a  dream  which,  unfortunately  for  them 
who  are  called  upon  for  interpretation,  he  cannot  remember. 
When  all  the  magicians  fail,  Daniel  is  called  and  to  him  God 
reveals  in  a  vision  of  the  night  both  the  dream  and  the  inter- 
pretation of  it.  The  king's  dream  was  this :  "  Thou,  O  king, 
*  The  Messages  of  the  Books,  page  524. 


13 : 1-10  Deification    of    Man  303 

sawest,  and  behold  a  great  image.  This  image,  which  was 
mighty,  and  whose  brightness  was  excellent,  stood  before  thee : 
and  the  aspect  thereof  was  terrible.  As  for  this  image,  his 
head  was  of  fine  gold,  his  breast  and  his  arms  of  silver,  his  belly 
and  his  thighs  of  brass,  his  legs  of  iron,  his  feet  part  of  iron, 
and  part  of  clay.  Thou  sawest  till  that  a  stone  was  cut  out 
without  hands,  which  smote  the  image  upon  his  feet  that  were 
of  iron  and  clay,  and  brake  them  in  pieces.  Then  was  the  iron, 
the  clay,  the  brass,  the  silver,  and  the  gold,  broken  in  pieces 
together,  and  became  like  the  chaff  of  the  summer  threshing- 
floors  ;  and  the  wind  carried  them  away,  that  no  place  was 
found  for  them :  and  the  stone  that  smote  the  image  became  a 
great  mountain,  and  filled  the  whole  earth.  This  is  the  dream ; 
and  we  will  tell  the  interpretation  thereof  before  the  king. 
Thou,  O  king,  art  king  of  kings,  unto  whom  the  God  of  heaven 
hath  given  the  kingdom,  the  power,  and  the  strength,  and  the 
glory ;  and  wheresoever  the  children  of  men  dwell,  the  beasts 
of  the  field  and  the  fowls  of  the  heaven  hath  he  given  into  thine 
hand,  and  hath  made  thee  to  rule  over  them  all :  thou  art  the 
head  of  gold.  And  after  thee  shall  arise  another  kingdom  in- 
ferior to  thee ;  and  another  third  kingdom  of  brass,  which  shall 
bear  rule  over  all  the  earth.  And  the  fourth  kingdom  shall  be 
strong  as  iron :  forasmuch  as  iron  breaketh  in  pieces  and  sub- 
dueth  all  things:  and  as  iron  that  crusheth  all  these,  shall  it 
break  in  pieces  and  crush.  And  whereas  thou  sawest  the  feet 
and  toes,  part  of  potters'  clay,  and  part  of  iron,  it  shall  be  a 
divided  kingdom ;  but  there  shall  be  in  it  of  the  strength  of  the 
iron,  forasmuch  as  thou  sawest  the  iron  mixed  with  miry  clay. 
And  as  the  toes  of  the  feet  were  part  of  iron,  and  part  of  clay, 
so  the  kingdom  shall  be  partly  strong,  and  partly  broken.  And 
whereas  thou  sawest  the  iron  mixed  with  miry  clay,  they  shall 
mingle  themselves  with  the  seed  of  men ;  but  they  shall  not 
cleave  one  to  another,  even  as  iron  doth  not  mingle  with  clay. 
And  in  the  days  of  those  kings  shall  the  God  of  heaven  set  up 
a  kingdom,  which  shall  never  be  destroyed,  nor  shall  the  sov- 
ereignty thereof  be  left  to  another  people ;  but  it  shall  break  in 


30-1  The  Unfolding   of  the  Ages  13 : 1-10 

pieces  and  consume  all  these  kingdoms,  and  it  shall  stand  for 
ever.  Forasmuch  as  thou  sawest  that  a  stone  was  cut  out  of 
the  mountain  without  hands,  and  that  it  brake  in  pieces  the 
iron,  the  brass,  the  clay,  the  silver,  and  the  gold ;  the  great  God 
hath  made  known  to  the  king  what  shall  come  to  pass  here- 
after: and  the  dream  is  certain,  and  the  interpretation  thereof 
sure"  (Dan.  2:31-45.  R.V.). 

Surely  nothing  could  be  expressed  in  language  more  plain. 
God  reveals  to  the  Babylonian  king  four  successional  king- 
doms. His  own  empire,  the  Babylonian,  was  the  first;  to  be 
followed  by  three  others,  the  last  of  which  was  to  be  smitten 
by  a  stone,  and  this,  in  turn,  was  to  become  a  great  mountain 
and  fill  the  whole  earth.  This  stone  that  smites  and  displaces 
the  fourth  empire  is  a  kingdom  set  up  by  the  God  of  heaven, 
and  there  is  sufficient  evidence  to  show  that  this  is  the  Mes- 
sianic kingdom  of  Christ.  To  regard  this  kingdom  as  the 
Church  is  simply  to  introduce  difficulties  that  do  nothing  less 
than  void  the  entire  prophecy. 

Turning  now  to  the  seventh  chapter  of  Daniel  we  have  an 
apocalyptic  vision  in  correspondence  with  Revelation.  Let  us 
give  our  careful  attention  to  it. 

"  In  the  first  year  of  Belshazzar  king  of  Babylon  Daniel  had 
a  dream  and  visions  of  his  head  upon  his  bed :  then  he  wrote 
the  dream  and  told  the  sum  of  the  matters.  Daniel  spake  and 
said,  I  saw  in  my  vision  by  night,  and,  behold,  the  four  winds 
of  the  heaven  brake  forth  upon  the  great  sea.  And  four  great 
beasts  came  up  from  the  sea,  diverse  one  from  another.  The 
first  was  like  a  lion,  and  had  eagle's  wings:  I  beheld  till  the 
wings  thereof  were  plucked,  and  it  was  lifted  up  from  the  earth, 
and  made  to  stand  upon  two  feet  as  a  man,  and  a  man's  heart 
was  given  to  it.  And  behold  another  beast,  a  second,  like  to 
a  bear,  and  it  was  raised  up  on  one  side,  and  three  ribs  were 
in  his  mouth  between  his  teeth :  and  they  said  thus  unto  it, 
Arise,  devour  much  flesh.  After  this  I  beheld,  and  lo  another, 
like  a  leopard,  which  had  upon  the  back  of  it  four  wings  of  a 
fowl;  the  beast  had  also  four  heads;  and  dominion  was  given 


13:1-10  Deification    of    Man  305 

to  it.  After  this  I  saw  in  the  night  visions,  and  behold  a  fourth 
beast,  terrible  and  powerful,  and  strong  exceedingly;  and  it 
had  great  iron  teeth :  It  devoured  and  brake  in  pieces,  and 
stamped  the  residue  with  his  feet :  and  it  was  diverse  from  all 
the  beasts  that  were  before  it ;  and  it  had  ten  horns.  I  consid- 
ered the  horns,  and,  behold,  there  came  up  among  them 
another  horn,  a  little  one,  before  which  three  of  the  first  horns 
were  plucked  up  by  the  roots:  and,  behold,  in  this  horn  were 
eyes  like  the  eyes  of  a  man,  and  a  mouth  speaking  great  things. 
I  beheld  till  thrones  were  placed,  and  one  that  was  ancient  of 
days  did  sit:  his  raiment  was  white  as  snow,  and  the  hair  of 
his  head  like  pure  wool;  his  throne  was  fiery  flames,  and  the 
wheels  thereof  burning  fire.  A  fiery  stream  issued  and  came 
forth  from  before  him :  thousand  thousands  ministered  unto 
him,  and  ten  thousand  times  ten  thousand  stood  before  him : 
the  judgment  was  set,  and  the  books  were  opened.  I  beheld 
at  that  time  because  of  the  voice  of  the  great  words  which  the 
horn  spake ;  I  beheld  even  till  the  beast  was  slain,  and  his  body 
destroyed,  and  he  was  given  to  be  burned  with  fire.  And  as 
for  the  rest  of  the  beasts,  their  dominion  was  taken  away :  yet 
their  lives  were  prolonged  for  a  season  and  a  time.  I  saw 
in  the  night  visions,  and,  behold,  there  came  with  the  clouds 
of  heaven  one  like  unto  a  son  of  man,  and  he  came  even  to  the 
ancient  of  days,  and  they  brought  him  near  before  him.  And 
there  was  given  him  dominion,  and  glory,  and  a  kingdom,  that 
all  the  peoples,  nations,  and  languages  should  serve  him :  his 
dominion  is  an  everlasting  dominion,  which  shall  not  pass 
away,  and  his  kingdom  that  which  shall  not  be  destroyed " 
(Dan.  7:  1-14  R.V.). 

Before  taking  up  the  interpretation  given  to  Daniel,  let  us 
note  the  correspondence  between  this  vision  and  the  one  in 
Revelation.  In  the  first  place  it  is  universally  admitted  that 
the  four  beasts  in  this  vision  of  Daniel  correspond  exactly  to 
the  four  empires  represented  in  the  image  exhibited  to  Nebu- 
chadnezzar. The  four  winds  of  heaven  break  forth  upon  the 
sea,  after  which  the  four  beasts  emerge.     By  unanimous  con- 


306  The  Unfolding  of  the  Ages  13 : 1-10 

sent  the  sea  in  its  restless  commotion  is  the  uniform  Scriptural 
type  of  the  nations  in  their  restless  surgings  upon  the  earth. 
In  Revelation  the  beast  is  seen  rising  also  out  of  the  sea.  In 
both  cases  the  beasts  come  upon  the  scene  as  the  result  of 
strife  and  turmoil  among  the  nations.  The  first  three  beasts 
of  Daniel  are  in  appearance  like  a  lion,  a  bear,  and  a  leopard, 
respectively.  The  fourth  beast  is  spoken  of  as  altogether 
diverse  from  the  first  three.  The  beast  in  Revelation  has  the 
combined  features  of  the  four  beasts  of  Daniel.  He  was  "  like 
unto  a  leopard,  and  his  feet  were  as  those  of  a  bear,  and  his 
mouth  was  as  the  mouth  of  a  lion."  This  makes  him  like  the 
first  three,  and  yet  the  combination  of  these  features  in  one 
beast  makes  him  diverse  from  any  one  of  them,  and,  at  the 
same  time,  identifies  him  with  the  fourth  beast.  There  is 
abundant  proof  to  establish  this  claim. 

The  fourth  beast  of  Daniel  has  ten  horns.  The  beast  of 
Revelation  has  also  "  ten  horns  and  seven  heads,  and  upon  his 
horns  ten  diadems,  and  upon  his  heads  names  of  blasphemy." 
Daniel  says  nothing  of  the  seven  heads,  but  Revelation  does, 
and  in  another  place  gives  us  the  inspired  interpretation  of 
them.  On  the  other  hand,  Daniel  speaks  of  a  little  horn, 
rising  among  ten,  and  subduing  three  of  them.  Revelation 
says  nothing  about  this  "  little  horn,"  but,  according  to  Daniel, 
it  "  has  a  mouth  speaking  great  things."  Concerning  the 
beast  in  Revelation,  but  in  reference  to  one  of  his  heads, 
it  is  said :  "  There  was  given  him  a  mouth  speaking  great 
things."  In  this  respect,  at  least,  "  the  Httle  horn  "  of  Daniel 
is  identical  with  the  healed  head  of  the  beast  of  Revelation. 

Now  let  us  consider  the  inspired  interpretation  of  Daniel's 
vision.  "  As  for  me  Daniel,  my  spirit  was  grieved  in  the  midst 
of  my  body,  and  the  visions  of  my  head  troubled  me.  I  came 
near  unto  one  of  them  that  stood  by,  and  asked  him  the  truth 
concerning  all  this.  So  he  told  me,  and  made  me  know  the  in- 
terpretation of  the  things.  These  great  beasts,  which  are  four, 
are  four  kings,  which  shall  arise  out  of  the  earth.  But  the 
saints  of  the  IVIost  High  shall  receive  the  kingdom,  and  pos- 


13 : 1-10  Deification   of   Man  307 

sess  the  kingdom  for  ever,  even  for  ever  and  ever.  Then  I 
desired  to  know  the  truth  concerning  the  fourth  beast,  which 
was  diverse  from  all  of  them,  exceeding  terrible,  whose  teeth 
were  of  iron,  and  his  nails  of  brass ;  which  devoured,  brake  in 
pieces,  and  stamped  the  residue  with  his  feet ;  and  concerning 
the  ten  horns  that  were  on  his  head,  and  the  other  horn  which 
came  up,  and  before  which  three  fell ;  even  that  horn  that  had 
eyes,  and  a  mouth  that  spake  great  things,  whose  look  was 
more  stout  than  his  fellows.  I  beheld,  and  the  same  horn 
made  war  with  the  saints,  and  prevailed  against  them;  until 
the  ancient  of  days  came,  and  judgment  was  given  to  the  saints 
of  the  Most  High ;  and  the  time  came  that  the  saints  possessed 
the  kingdom.  Thus  he  said.  The  fourth  beast  shall  be  a  fourth 
kingdom  upon  earth,  which  shall  be  diverse  from  all  the  king- 
doms, and  shall  devour  the  whole  earth,  and  shall  tread  it  down, 
and  break  it  in  pieces.  And  as  for  the  ten  horns,  out  of  this 
kingdom  shall  ten  kings  arise:  and  another  shall  arise  after 
them;  and  he  shall  be  diverse  from  the  former,  and  he  shall 
put  down  three  kings.  And  he  shall  speak  words  against  the 
Most  High,  and  shall  wear  out  the  saints  of  the  Most  High: 
and  he  shall  think  to  change  the  times  and  the  law ;  and  they 
shall  be  given  into  his  hand  until  a  time  and  times  and  a  half 
a  time.  But  the  judgment  shall  sit,  and  they  shall  take  away 
his  dominion,  to  consume  and  to  destroy  it  unto  the  end.  And 
the  kingdom  and  the  dominion,  and  the  greatness  of  the  king- 
doms under  the  whole  heaven,  shall  be  given  to  the  people  of 
the  saints  of  the  Most  High :  his  kingdom  is  an  everlasting 
kingdom,  and  all  dominions  shall  serve  and  obey  him.  Here  is 
the  end  of  the  matter.  As  for  me  Daniel,  my  thoughts  much 
troubled  me,  and  my  countenance  was  changed  in  me:  but  I 
kept  the  matter  in  my  heart  "  (Dan.  7:  15-28.     R.V.). 

We  are  by  this  interpretation  taken  altogether  out  of  the 
realm  of  mere  human  opinion,  and  brought  under  the  infallible 
leadership  of  the  Spirit  of  God  Himself.  First  of  all,  then, 
these  great  beasts,  which  are  four,  are  four  kings,  which  shall 
arise  out  of  the  earth.     They  represent,  however,  not  simply 


308  The  Unfolding  of  the  Ages  13 : 1-10 

individual  kings,  but  kingdoms  over  which  they  rule.  This  is 
manifest  from  the  twenty-third  verse  where  we  read :  "  The 
fourth  beast  shall  be  a  fourth  kingdom  upon  earth,  which  shall 
be  diverse  from  all  the  kingdoms,  and  shall  devour  the  whole 
earth,  and  shall  tread  it  down,  and  break  it  in  pieces." 

After  the  same  fashion,  interpreting  the  meaning  of  the 
image,  Daniel  says  to  Nebuchadnezzar :  "  Thou  art  the  head  of 
gold.  And  after  thee  shall  arise  anotlier  kingdom  inferior  to 
thee;  and  another  third  kingdom  of  brass,  which  shall  bear 
rule  over  all  the  earth." 

These  four  beasts,  therefore,  represent  four  successive  king- 
doms of  which  the  first  was  the  Babylonian  empire.  There 
is  no  debate  whatever  as  to  the  identity  of  the  succeeding  three. 
Babylon  was  followed  by  Medo-Persia,  this  by  Greece ;  and 
the  fourth  kingdom  was  Rome.  We  are  interested  solely  in 
what  is  here  revealed  concerning  the  Roman  empire. 

Daniel  inquires  particularly  about  the  ten  horns  of  this 
fourth  beast,  and  also  concerning  the  little  horn  before  which 
three  fell.  In  answer  to  this  he  is  told  that  the  ten  horns  are 
ten  kings  which  shall  arise  out  of  this  fourth  kingdom,  that  is, 
of  course,  out  of  the  Roman  empire.  The  little  horn,  he  says, 
is  another  king  who  shall  subdue  three  of  the  ten. 

Let  us  now  compare  this  with  the  terms  descriptive  of  the 
first  beast  of  Revelation.  In  order  to  establish  the  identity 
of  this  beast  and  Daniel's,  it  will  be  necessary  for  us  to  antici- 
pate what  is  found  in  the  seventeenth  chapter  of  Revelation, 
where,  without  question,  the  same  beast  reappears.  He  has 
the  same  "  seven  heads  and  ten  horns."  The  interpretation  of 
these  heads  and  horns  is  also  given.  "  The  seven  heads  are 
seven  mountains  whereupon  the  woman  sitteth.  And  there  are 
seven  kings :  five  are  fallen,  one  is,  the  other  is  not  yet  come ; 
and  when  he  cometh  he  must  remain  a  little  while."  The  seven 
mountains  are,  manifestly,  the  seven  hills  on  which  Rome  is 
built.  Both  Daniel  and  Revelation  have  the  Roman  empire 
in  view.  But  these  seven  heads  speak  also  of  sei'cn  kings. 
Five  of  these  had  fallen,  and  the  sixth  was  in  existence  when 


13:1-10  Deification   of    Man  309 

the  revelation  was  given.  The  seventh  head  was  to  follow  at 
a  subsequent  period  not  given. 

The  ten  horns  are  declared  to  be :  "  Ten  kings,  who  have 
received  no  kingdom  as  yet,  but  receive  authority  as  kings  one 
hour  with  the  beast."  Here  then,  apparently,  are  the  ten  kings 
of  which  Daniel  speaks.  In  both  Daniel  and  Revelation  these 
are  connected  with  Rome.  Rome  as  constituted  by  ten  separate 
kingdoms  under  one  imperial  head  is  something  history  has 
told  us  nothing  about.  If,  therefore,  Rome  in  some  form  is 
here  before  us,  as  by  universal  agreement  it  is,  it  must  be  the 
Roman  empire  revived  in*the  latter  days.  In  fact,  as  we  look 
more  closely  into  what  is  here  given  us,  it  becomes  more  and 
more  apparent  that  nothing  short  of  this  can  by  any  possibility 
satisfy  the  terms  found  in  these  various  expressions.  Reve- 
lation, speaking  of  the  seven  heads,  declares  five  to  be  fallen, 
one  in  existence,  and  another  to  come  at  some  future  time. 
These  five  fallen  heads  may,  as  we  have  already  seen,  repre- 
sent the  different  forms  of  Roman  government  preceding  the 
sixth  or  imperial  form,  which  was  in  existence  when  Revela- 
tion was  written.  We  are  not  concerned  with  the  five  fallen 
heads,  nor  with  the  one  existing  in  the  apostle's  day.  Our 
interest  is  alone  in  the  seventh  head,  which,  at  the  time  of 
John's  writing,  had  not  yet  come  into  existence. 

If  we  turn  now  to  the  thirteenth  chapter,  we  find  that  one 
of  the  heads  was  "  as  if  it  had  been  smitten  unto  death ;  and 
his  deadly  wound  was  healed."  Now  Rome  declined  and  fell 
under  the  imperial  form  of  government.  If  the  seven  heads 
represent  forms  of  government,  and  the  imperial  form  was 
the  sixth,  then  it  is  apparent  that  Rome,  having  expired  under 
the  imperial  or  sixth  head,  has  never  as  yet  had  a  seventh. 
What  is  meant  by  the  wounded  head  that  is  afterwards  healed  ? 
Does  it  refer  to  the  restoration  of  the  Roman  empire  under 
one  of  its  original  forms  of  government?  At  first  sight  this 
would  seem  to  be  true.  The  Roman  empire  has  long  since 
passed  from  the  earth.  Its  revival  among  the  nations  in  the 
latter  days  is  no  mere  speculation,  but  is  absolutely  demanded 


310  The  Unfolding  of  the  Ages  13:1-10 

by  the  terms  of  sacred  prophecy.  So  far  the  Roman  empire 
has  had  only  six  heads.  When  it  appears  again  among  the 
nations,  it  will  be  under  the  control  of  the  seventh  head. 

It  is  further  to  be  noticed,  that  the  beast  has  all  of  his  heads 
before  one  of  them  is  wounded  and  the  deadly  wound  healed. 
According  to  Daniel's  prophecy  a  Roman  prince  makes  a  cove- 
nant with  Israel  for  the  seventieth  week  of  her  prophetic 
history.  Without  question,  this  prince  is  the  seventh  head 
of  the  beast  of  Revelation,  as  well  as  "  the  little  horn  "  of 
Daniel.  He  comes  upon  the  scene  as  "  the  rider  of  the  white 
horse  "  when  the  first  seal  is  broken.  Later,  he  meets  with  a 
complete  reversal,  and  is  degraded  from  power,  which  is  equiv- 
alent to  a  political  death-stroke.  There  appears  to  be  the  col- 
lapse of  royal  or  imperial  authority  under  the  fourth  trumpet. 
This  may  well  be  the  zvounding  of  the  seventh  head.  The 
deadly  wound,  however,  is  healed, — possibly  through  an 
alliance  with  the  demon-possessed  host  of  the  sixth  trumpet. 
Satan,  finding  in  him  the  most  available  and  best  adapted  in- 
strument for  the  accomplishment  of  his  purposes,  employs 
devilish  wisdom  to  efifect  the  restoration  to  imperial  power  of 
this  wounded  head.  This  would  explain  what  to  most  people 
has  been  so  enigmatic. 

"  And  the  beast  that  was,  and  is  not,  even  he  is  the  eighth, 
and  is  of  the  seven,  and  goeth  to  destruction."  As  the  imperial 
head  of  the  revived  empire  he  is,  of  necessity,  one  of  the  seven. 
Receiving  the  death-stroke,  he  ceases  for  a  time  to  be.  Re- 
vived from  this,  he  becomes  again  the  imperial  head,  and,  by 
reason  of  this  restoration  to  power,  becomes  virtually  an 
eighth  head.  Being  also  the  wounded  seventh  head,  he  can  be 
rightly  spoken  of  as  one  of  the  seven. 

It  is  further  said :  "  The  beast  which  thou  sawest,  was,  and 
is  not,  and  is  about  to  rise  out  of  the  abyss  and  go  into  de- 
struction." These  words,  having  reference  to  the  entire  beast, 
rather  than  to  one  of  its  heads,  apply  to  the  Roman  empire 
restored.  The  "  was "  refers  to  a  time  in  the  past.  The 
"  not  "  speaks  of  the  time  of  its  nonexistence.    The  "  rising  out 


13:1-10  Deification    of    Man  311 

of  the  abyss  and  going  into  destruction  "  refers  to  its  future 
existence  and  overthrow.  Putting  together  these  various 
statements,  we  are  justified  in  the  beHef,  that  the  fourth  king- 
dom, which  must  be  in  existence  when  the  Son  of  man  comes, 
is  Rome.  This  kingdom  is  before  us  in  the  fourth  beast  of 
Daniel  and  the  first  beast  of  Revelation. 

The  interpretation  of  the  horns  and  heads  gives  us  specific 
features  connected  with  the  restoration  of  this  kingdom.  The 
ten  horns  are  ten  kings.  (Dan.  7 :  24 ;  Rev.  17 :  12).  Three  of 
these  kings  shall  be  subdued  by  another  represented  by  the 
"  little  horn  "  of  Daniel  and  "  the  seventh  head  "  of  Revelation. 
This  king  shall  in  turn  be  overthrown,  and  for  a  time  shall 
have  no  political  existence.  Under  the  energy  of  Satan  power 
shall  be  restored  to  him,  and  he  shall  consolidate  the  ten 
kingdoms,  and  carry  into  effect  the  prophetic  utterances  in 
reference  to  him.  "  He  shall  speak  words  against  the  Most 
High,  and  shall  wear  out  the  saints  of  the  Most  High."  That 
is,  he  shall  defy  God  and  exalt  himself.  "  He  shall  think  to 
change  the  times  and  the  law ;  and  they  shall  be  given  into  his 
hand  until  a  time  and  times  and  half  a  time."  This  corresponds 
to  the  latter  half  of  Daniel's  week,  or  three  years  and  a  half 
of  the  great  tribulation.  Revelation  adds  further  to  this  by 
saying :  "  All  the  world  wondered  after  the  beast."  Combin- 
ing in  his  kingdom  the  characteristic  features  that  were  mani- 
fest in  the  three  great  empires  preceding  him,  it  will  not  be 
difficult  to  conceive  of  such  a  rapid  extension  of  his  kingdom 
as  to  command  the  wonder  of  the  world.  We  are  plainly  told 
that  "  the  dragon  gave  him  his  power  and  his  throne  and  great 
authority."  Under  his  command  are  all  the  resources  of  Satan. 
Satan,  after  showing  Jesus  all  the  kingdoms  of  the  world  said 
to  Him :  "  All  this  power  will  I  give  thee,  and  the  glory  of 
them :  for  that  is  delivered  unto  me ;  and  to  whomsoever  I 
will  I  give  it"  (Luke  4:6).  Jesus  repudiated  Satan  and  his 
offer,  but  here  is  one  who  in  the  latter  days  shall  be  willing 
to  become  the  instrument  of  Satan's  last  and  most  awful  rebel- 
lion against  God.     Clothed  with  such  authority  and  wisdom 


313  The  Unfolding  of  the  Ages  13 : 1-10 

and  power  as  Satan  shall  be  able  to  confer  upon  him,  it  would 
be  strange  indeed  if  the  world,  not  knowing  whence  these  are 
derived,  should  wonder  after  him.  It  says:  "  They  worshiped 
the  beast,  saying,  Who  is  like  the  beast?  and  who  is  able  to 
make  war  with  him  ?  " 

At  last  we  have  before  us  the  apotheosis  towards  which  the 
boasted  wisdom  of  this  world  is  so  steadily  moving.  This  man 
shall  be  exalted  to  a  rank  among  the  gods  and  as  such  he  shall 
be  worshiped.  Little  indeed  shall  his  dupes  realize  that  they  are 
in  fact  worshiping  Satan  by  whom  he  is  instigated.  There  is 
to  be  "  given  him  a  mouth  speaking  great  things  and  blas- 
phemies," and  he  shall  be  given  "  authority  to  practise  forty 
and  two  months."  The  "  forty  and  two  months  "  define  the 
limit  of,  and  are  identical  with,  the  time  of  Israel's  great  trib- 
ulation. His  blasphemy  is  directed  against  God  and  His 
tabernacle,  and  against  them  who,  safe  beyond  the  reach  of 
his  malice,  are  already  tabernacled  in  heaven. 

And  it  shall  be  given  him  to  "  make  war  with  the  saints,  and 
to  overcome  them."  The  saints  here  spoken  of  are  upon  the 
earth,  and  are  the  remnant  of  Israel  against  which  the  war  of 
the  beast  is  directed.  The  authority  of  the  beast  extends  also 
over  "  every  tribe  and  people  and  tongue  and  nation ;  and  all 
the  dwellers  upon  the  earth  shall  worship  him,  whose  names 
are  not  written  from  the  foundation  of  the  w^orld  in  the  book 
of  life  of  the  Lamb  slain."  Solemnly,  as  in  the  letters  to  the 
seven  churches,  the  admonition  is  given,  "  If  any  one  hath  an 
ear,  let  him  hear."  It  is  the  warning  of  God  against  the  deifi- 
cation and  worship  of  man  to  which  the  sure  word  of  prophecy 
points,  and  to  which  the  world  is  so  recklessly  moving.  The 
saints  that  shall  be  living  at  the  time  are  exhorted  to  exhibit 
patience.  They  are  not  to  meet  the  beast  in  armed  resistance. 
They  are  simply  to  wait  for  God,  and  for  deliverance  wrought 
out  for  them  by  Him  alone.  "  If  any  one  leadeth  into  cap- 
tivity, he  goeth  into  captivity.  If  any  one  shall  kill  with  the 
sword,  he  must  be  killed  with  the  sword."  Retributive  judg- 
ment is  on  the  track  of  the  beast  and  shall  overtake  him  and 


13:1-10  Deification   of   Man  313 

all  his  followers.  "  All  they  that  take  the  sword  shall  perish 
with  the  sword"  (Matt.  26:52).  Such  is  the  word  of  our 
Lord  and  such  is  the  language  of  prophecy.  "  Woe  to  thee 
that  spoilest,  and  thou  wast  not  spoiled;  and  dealest  treacher- 
ously, and  they  dealt  not  treacherously  with  thee!  when  thou 
shalt  cease  to  spoil,  thou  shalt  be  spoiled ;  and  when  thou  shalt 
make  an  end  to  deal  treacherously,  they  shall  deal  treacherously 
with  thee  "  (Is.  33:  i).  The  law  of  retaliation,  written  in  the 
statute  book  of  God,  has  never  been  repealed.  "  Eye  for  eye, 
tooth  for  tooth,  hand  for  hand,  foot  for  foot,  burning  for 
burning,  wound  for  wound,  stripe  for  stripe."  This  law  with- 
out abatement  shall  be  enforced  against  the  beast.  ''  The 
judgment  shall  sit,  and  they  shall  take  away  his  dominion,  to 
consume  and  to  destroy  it  unto  the  end.  And  the  kingdom 
and  dominion,  and  the  greatness  of  the  kingdom  under  the 
whole  heaven,  shall  be  given  to  the  people  of  the  saints  of  the 
most  High,  whose  kingdom  is  an  everlasting  kingdom,  and 
all  dominions  shall  serve  and  obey  him  "  (Dan.  7:  26-27). 


XXIV 

THE  LAST  DELUSION 

And  I  saw  another  beast  rising  out  of  the  earth ;  and  he  had  two 
horns  like  a  lamb,  and  spake  as  a  dragon.  And  he  exerciseth  all  the 
authority  of  the  first  beast  in  his  presence,  and  causeth  the  earth  and 
those  that  dwell  in  it  to  worship  the  first  beast  whose  deadly  wound 
was  healed.  And  he  doeth  great  signs,  so  as  even  to  cause  fire  to 
come  down  out  of  heaven  unto  the  earth  in  sight  of  men.  And  he 
leadeth  astray  those  that  dwell  upon  the  earth,  on  account  of  the  signs 
which  were  given  him  to  do  in  the  presence  of  the  beast,  saying  to  those 
that  dwell  upon  the  earth  that  they  should  make  an  image  to  the 
beast,  who  had  the  wound  with  a  sword,  and  lived ;  and  it  was  given 
to  him  to  give  breath  to  the  image  of  the  beast,  that  the  image  of  the 
beast  should  both  speak,  and  cause  that  as  many  as  would  not  worship 
the  image  of.  the  beast  should  be  slain.  And  he  causeth  all,  small  and 
great,  and  rich  and  poor,  and  free  and  bond,  that  they  should  give  them 
a  mark  on  their  right  hand  or  upon  their  forehead;  and  that  no  one 
should  be  able  to  buy  or  sell,  except  he  had  the  mark,  the  name  of  the 
beast,  or  the  number  of  his  name.  Here  is  wisdom.  Let  him  that  hath 
understanding  count  the  number  of  the  beast ;  for  it  is  the  number  of 
a  man,  and  his  number  is  six  hundred  sixty  and  six. —  (Chapter  13: 
11-18.) 

IN  contrast  with  the  first  beast,  no  certain  marks  of  identi- 
fication are  given  to  this  second  one.  The  ten  horns  of  the 
first  beast  are  said  to  be  kings  or  kingdoms,  but  regarding 
the  two  horns  on  the  second  beast  we  are  simply  told,  "  he 
had  two  horns  like  a  lamb."  This  resemblance  to  a  lamb  is  not 
without  the  deepest  significance.  From  the  fifth  chapter  to  the 
close  of  the  book  the  word  "  Lamb  "  is  introduced  so  frequently, 
and  in  such  unquestioned  application  to  the  Lord  Jesus  that 
if  the  word  be  used  in  any  other  application  than  to  11  im,  it 
must  be  deemed  of  the  utmost  importance.  The  book  is  opened 
by  the  Lamb.  (Rev.  5:6).  The  elders  fall  before  the  Lamb. 
(Rev.  5:8).     Adoration  is  paid  to  the  Lamb.     (Rev.  5:  13). 

314 


13:11-18  The  Last   Delusion  315 

Men  hide  themselves  from  the  wrath  of  the  Lamb.  (Rev. 
6:  i6).  Garments  are  made  white  in  the  blood  of  the  Lamb. 
(Rev.  7:  14).  Names  are  written  in  the  book  of  the  Lamb. 
(Rev.  13 :  8).  On  Momit  Zion  stands  a  Lamb.  (Rev.  14:  i). 
The  redeemed  follow  the  Lamb.  (Rev.  14:4).  They  sing 
the  song  of  the  Lamb.  (Rev.  15:3).  The  beast  and  his 
armies  make  war  with  the  Lamb.  (Rev.  17:  14).  There  is  a 
marriage  and  marriage-supper  of  the  Lamb.  (Rev.  19:7-9). 
The  foundations  of  the  city  are  inscribed  with  the  names  of 
the  twelve  apostles  of  the  Lamb.  (Rev.  21 :  14).  In  the  new 
Jerusalem  the  temple  is  the  Lord  God  Almighty  and  the  Lamb, 
(Rev.  21:22).  The  water  of  life  flows  from  the  throne  of 
God  and  of  the  Lamb.     (Rev.  22:  i). 

This  constant  recurrence  of  the  word  "  Lamb  "  indicates  its 
deep  significance,  and  its  introduction  in  any  other  connection 
should  be  regarded  as  having  a  corresponding  importance. 
Whatever  he  may  represent,  this  beast  rising  out  of  the  earth 
has  two  horns  like  a  lamb.  The  absence  of  the  definite  article 
should  caution  us  against  a  too  hasty  conclusion.  The  words, 
"  like  a  lamb  "  have  led  many  to  suppose  that  antichrist  is 
intended;  but  of  this  we  are  not  so  sure.  "  The  Lamb,"  who 
occupies  such  a  controlling  place  throughout  the  book,  has 
"seven  horns"  (Rev.  5:6).  The  beast  under  consideration 
has  but  tzvo.  The  likeness, therefore,  seems  to  be  to  an  ordinary 
lamb  and  not  the  Lamb  so  conspicuous  everywhere.  No  other 
feature  is  given  us,  except  what  is  implied  in  the  further  state- 
ment that  "  he  spake  as  a  dragon."  Though  lamb-like  in 
appearance,  his  speech  bewrays  him.  He  is  not  the  dragon, 
but  his  agent  for  accomplishing  the  exaltation  and  worship  of 
the  first  beast  with  whom  his  authority  is  coextensive.  He 
rises,  not  from  the  sea,  but  from  the  earth.  The  earth  is  the 
natural  figure  of  Israel,  as  the  sea  is  of  the  nations.  He  is 
called  the  "  false  prophet  "  in  the  nineteenth  chapter  where 
it  is  affirmed  that  he,  together  with  the  beast,  is  cast  alive  into 
the  lake  of  fire. 

"  He  causeth  the  earth  and  those  that  dwell  in  it  to  worship 


316  The   Unfolding   of   the   Ages  13:11-18 

the  first  beast  whose  deadly  wound  was  healed."  He  is  not 
only  clothed  with  great  authority,  but  his  influence  over  men 
is  accredited  by  the  great  signs  that  he  is  permitted  to  do.  He 
can  cause  fire  to  come  down  from  heaven  to  earth  in  sight  of 
men.  In  his  ability  to  do  this  there  is  a  manifest  resemblance 
to  the  power  of  Elijah,  who  in  calling  down  fire  from  heaven 
vindicated  the  majesty  and  glory  of  the  God  of  Israel  against 
all  claims  of  Baal.  By  these  accrediting  signs  the  second  beast 
succeeds  in  inducing  the  dwellers  on  earth  to  worship  an  image 
of  the  first.  All  that  refuse  to  worship  the  image  of  the  beast 
are  slain.  Men  of  all  rank,  rich  and  poor,  free  and  bond,  are 
compelled  to  receive  a  mark  upon  their  right  hand,  or  upon 
their  forehead,  and,  except  this  mark  be  on  them,  they  are  per- 
mitted neither  to  buy  nor  sell.  This  mark  is  declared  to  be  the 
name  of  the  beast,  or  the  number  of  his  name,  and  a  conclud- 
ing challenge  is  given  to  them  that  have  understanding  to 
count  the  number  of  the  beast.  It  is  declared  to  be  the  number 
of  a  man  and  is  six  hundred  sixty  and  six. 

It  would  be  strange  indeed  if  Scripture  elsewhere  had  nothing 
to  say  concerning  one  that  occupies  among  men  in  the  last 
days  such  a  commanding  position.  The  question  is.  What  rela- 
tion, if  any,  does  this  second  beast  sustain  to  the  predicted 
antichrist?  The  apostle  John, — he  alone  uses  the  word  "  anti- 
christ,"— says :  "  Little  children,  it  is  the  last  time :  and  as  ye 
have  heard  that  antichrist  shall  come,  even  now  are  there 
many  antichrists ;  whereby  we  know  that  it  is  the  last  time  " 
(I.  John  2:  18).  Again  he  says:  "  Who  is  a  liar  but  he  that 
denieth  that  Jesus  is  the  Christ  ?  He  is  antichrist,  that  denieth 
the  Father  and  the  Son"  (I.  John  2:22).  In  another  place: 
"  Every  spirit  that  confesseth  not  that  Jesus  Christ  is  come  in 
the  flesh  is  not  of  God:  and  this  is  that  spirit  of  antichrist, 
whereof  ye  have  heard  that  it  should  come ;  and  even  now 
already  is  it  in  the  world  "  (I.  John  4:  3).  Finally:  "  Many 
deceivers  are  entered  into  the  world,  who  confess  not  that  Jesus 
Christ  is  come  in  the  flesh.  This  is  a  deceiver  and  an  anti- 
christ "  (II.  John  7). 


13:11-18  The  Last  Delusion  317 

These  are  the  only  passages  in  which  the  specific  term  anti- 
christ is  found,  and  a  summary  of  them  seems  to  be,  that  many 
antichrists  were  already  abroad,  and  that  the  antichrist  should 
come,  and  his  appearing  would  mark  the  "  last  time." 

In  reference  to  the  same  subject  Jesus  says :  "  For  many 
shall  come  in  my  name,  saying,  I  am  Christ ;  and  shall  deceive 
many"  (Matt.  24:5).  Respecting  the  time  of  trouble  prior 
to  His  coming  He  further  says :  "  Then  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or  there ;  believe  it  not.  For  there 
shall  arise  false  Christs,  and  false  prophets,  and  shall  shew 
great  signs  and  wonders ;  insomuch  that,  if  it  were  possible, 
they  shall  deceive  the  very  elect"  (Matt.  24:23-24).  These 
words  clearly  intimate  a  difference  between  false  Christs  and 
false  prophets.  False  prophets  would  be  the  precursors  of  the 
final  false  Christ.  It  has  been  maintained  by  perhaps  the 
majority  of  commentators  that  the  first  beast  of  Revelation  is 
the  antichrist.  With  equal  confidence  it  has  been  asserted  by 
others  that  the  second  beast  is  the  antichrist.  It  is  not  a  dif- 
ficult matter  to  determine  which,  if  only  the  various  passages 
that  refer  to  antichrist  be  carefully  considered.  The  title, 
"  false  prophet,"  given  to  the  second  beast,  argues  at  once  in 
favor  of  the  first  being  antichrist. 

From  the  early  Fathers  to  the  Reformation  there  was  but 
little  diversity  of  opinion  about  antichrist.  All  the  early 
Christians  expected  the  appearance  of  a  personal  antichrist. 
The  common  belief  of  the  first  three  hundred  and  fifty  years 
is  expressed  in  Jerome's  Commentary  on  Daniel,  where  he  says : 
"  Let  us  say  that  which  all  ecclesiastical  writers  have  handed 
down,  viz.,  that  at  the  end  of  the  world,  when  the  Roman 
Empire  is  to  be  destroyed,  there  will  be  ten  kings,  who  will 
divide  the  Roman  world  among  them ;  and  there  will  arise  an 
eleventh  little  king,  who  will  subdue  three  of  the  ten  kings, 
that  is,  the  king  of  Egypt,  of  Africa,  and  of  Ethiopia,  as  we 
shall  hereafter  show ;  and  on  these  having  been  slain,  the  seven 
other  kings  will  also  submit,  *  And  behold,'  he  says,  *  in  the 
ram  were  the  eyes  of  a  man ' — this  is  that  we  may  not  suppose 


318  The   Unfolding    of   the   Ages  13 :  11-18 

him  to  be  a  devil  or  demon,  as  some  have  thought,  but  a  man 
in  whom  Satan  will  dwell  utterly  and  bodily — '  and  a  mouth 
speaking  great  things ; '  for  he  is  *  the  man  of  sin,  the  son  of 
perdition,  who  sitteth  in  the  temple  of  God,  making  himself 
as  God.'  " 

The  Reformers,  almost  without  exception,  believed  the  pope 
and  his  system  Jo  be  antichrist.  For  many  years  succeeding 
the  Reformation  this  was  the  common  view.  The  Scripture 
references  are  so  positively  opposed  to  this  that  but  few  of  its 
advocates  remain.  Some  have  argued  that  the  predictions  con- 
cerning the  antichrist  have  already  been  fulfilled.  Some 
Romanists  were  glad  to  seize  upon  this  as  an  argument  against 
the  application  of  an  apocalyptic  beast  to  the  papal  system, 
while  others  of  them  declared  antichrist  to  be  either  Protest- 
antism or  Rationalism. 

Antiochus  Epiphanes,  to  whom  undoubted  reference  is  made 
in  the  eleventh  chapter  of  Daniel,  is  regarded,  almost  unani- 
mously, as  a  clear  type  of  antichrist.  It  is  also  generally 
admitted  that  Daniel's  vision  goes  beyond  Antiochus,  and 
speaks  plainly  of  the  antichrist  of  the  last  days.  The  passage, 
universally  accepted  as  referring  to  antichrist,  is  as  follows : 
"  And  the  king  shall  do  according  to  his  will ;  and  he  shall  exalt 
himself,  and  magnify  himself  above  every  god,  and  shall  speak 
marvellous  things  against  the  God  of  gods :  and  he  shall  prosper 
till  the  indignation  be  accomplished ;  for  that  which  is  deter- 
mined shall  be  done.  Neither  shall  he  regard  the  gods  of  his 
fathers,  nor  the  desire  of  women,  nor  regard  any  god :  for  he 
shall  magnify  himself  above  all.  But  in  his  place  shall  he 
honour  the  god  of  fortresses :  and  a  god  whom  his  fathers  knew 
not  shall  he  honour  with  gold,  and  silver,  and  with  precious 
stones,  and  pleasant  things.  And  he  shall  deal  with  the  strongest 
fortresses  by  the  help  of  a  strange  god ;  whosoever  acknowl- 
cdgeth  him  he  will  increase  with  glory :  and  he  shall  cause 
them  to  rule  over  many,  and  shall  divide  the  land  for  a  price  " 
(Dan.  11:36-40.  R.  V.). 

The  personality  of  this  king  is  of  course  unquestioned,  and 


13:11-18  The  Last   Delusion  319 

this  has  an  important  bearing  on  the  whole  subject.  It  has  been 
argued  by  some  that  a  personal  antichrist  can  by  no  possibiHty 
be  identified  with  the  "  Httle  horn  "  of  Daniel  seven,  nor  with 
the  first  beast  of  Revelation,  because  these  represent  polities  and 
not  persons.  Let  us,  however,  examine  this.  It  is  quite  true, 
that  the  fourth  beast  of  Daniel's  vision  and  the  first  beast  of 
Revelation  represent  polities  when  viewed  in  their  complete 
and  composite  character.  It  must  be  remembered,  however, 
that  the  ten  horns  on  the  beast  in  Daniel  represent  kingdoms 
or  kings.  The  eleventh  horn  is,  in  all  certainty,  an  individual 
king  by  whom  the  three  others  are  overthrown.  The  little  horn 
is  not  the  whole  beast.  The  beast  in  its  entirety  is  a  polity,  but 
the  "  little  horn  "  is  an  individual  king.  In  the  same  way  the 
first  beast  of  Revelation  must  be  regarded  in  its  complete  and 
composite  character.  It  represents  the  whole  Roman  empire. 
The  head  that  was  wounded  and  healed  is  not  the  whole  empire, 
but  an  individual  king  corresponding  to  the  "  little  horn  "  of 
Daniel. 

Now  the  question  is,  Are  we  to  regard  the  "  willful  king  " 
of  the  eleventh  chapter  of  Daniel  as  identical  with  the  "  little 
horn,"  as  well  as  with  the  seventh  head  of  the  first  beast  of 
Revelation  ? 

Before  attempting  to  answer  this  question  let  us  compare 
the  description  of  this  willful  king  with  that  given  us  of  the 
"  man  of  sin."  Paul  writes  to  the  Thessalonians :  "  Now  we 
beseech  you,  brethren,  touching  the  coming  of  our  Lord  Jesus 
Christ,  and  our  gathering  together  unto  him ;  to  the  end  that 
ye  be  not  quickly  shaken  from  your  mind,  nor  yet  be  troubled, 
either  by  spirit,  or  by  word,  or  by  epistle  as  from  us,  as  that  the 
day  of  the  Lord  is  now  present ;  let  no  man  beguile  you  in  any 
wise :  for  it  will  not  be,  except  the  falling  away  come  first,  and 
the  man  of  sin  be  revealed,  the  son  of  perdition,  he  that  opposeth 
and  exalteth  himself  against  all  that  is  called  God  or  that  is 
worshiped ;  so  that  he  sitteth  in  the  temple  of  God,  setting 
himself  forth  as  God.  Remember  ye  not,  that,  when  I  was  yet 
with  you,  I  told  you  these  things?     And  now  ye  know  that 


320  The   Unfolding    of   the   Ages  13 :  11-18 

which  restraineth,  to  the  end  that  he  may  be  revealed  in  his 
own  season.  For  the  mystery  of  lawlessness  doth  already  work : 
only  there  is  one  that  restraineth  now,  until  he  be  taken  out  of 
the  way.  And  then  shall  be  revealed  the  lawless  one,  whom  the 
Lord  Jesus  shall  slay  with  the  breath  of  his  mouth,  and  bring 
to  nought  by  the  manifestation  of  his  coming ;  even  he,  whose 
coming  is  according  to  the  working  of  Satan  with  all  power 
and  signs  and  lying  wonders,  and  with  all  deceit  of  unrighteous- 
ness for  them  that  are  perishing;  because  they  received  not 
the  love  of  the  truth,  that  they  might  be  saved.  And  for  this 
cause  God  sendeth  them  a  working  of  error,  that  they  should 
believe  a  lie :  that  they  all  might  be  judged  who  believed  not 
the  truth,  but  had  pleasure  in  unrighteousness "  (2  Thess. 
2:  1-12.  R.  v.). 

Now,  comparing  Daniel's  statement  with  Paul's,  we  are 
forced  to  the  conclusion  that  they  refer  to  one  and  the  same 
person.  The  willful  king  exalts  himself  and  magnifies  himself 
"  above  every  God  " :  the  man  of  sin  "  opposeth  and  exalteth 
himself  against  all  that  is  called  God  or  that  is  worshiped ; 
so  that  he  sitteth  in  the  temple  of  God,  setting  himself  forth  as 
God."  The  willful  king  does  "  according  to  his  will  " :  the 
man  of  sin  is  defined  as  "the  lawless  one." 

The  willful  king  is  an  apostate  Jew.  "  Neither  shall  he 
regard  the  gods  of  his  fathers,  nor  the  desire  of  women,  nor 
regard  any  God :  for  he  shall  magnify  himself  above  all." 
"The  gods  (Elohim)  of  his  fathers"  is  an  expression  that 
undoubtedly  refers  to  the  God  of  the  patriarchs,  even  Jehovah. 
The  "  desire  of  women  "  is  an  expression  that  refers  to  the 
historic  desire  among  women  in  Israel  to  be  the  mother  of 
the  Messiah,  the  Seed  Who  was  to  bruise  the  serpent's  head; 
so  the  willful  king's  disregard  of  this  "  desire  of  women  "  marks 
him  out  as  one  in  defiant  opposition  to  the  Messiah.  Anti- 
christ shall  deny  the  Father  and  the  Son.  In  the  combined  feat- 
ures of  "  the  willful  king  "  and  "the  man  of  sin  "  we  have  pre- 
sented to  us  the  one  in  whom  shall  be  headed  up  the  apostasy  of 
the  last  days.     Paul  declares  "  the  mystery  of  iniquity  "  was 


13:11-18  The  Last  Delusion  321 

working  in  his  day.  There  was,  however,  a  restraint  upon  it, 
the  removal  of  which  would  open  the  way  for  the  last  apostasy 
in  which  should  be  revealed  "  the  man  of  sin."  The  restraint 
upon  the  mystery  of  iniquity  is,  beyond  all  controversy,  that  of 
the  Holy  Spirit.  The  body  of  the  believer,  as  we  are  assured 
by  the  apostle,  constitutes  the  temple  in  which  the  Holy 
Spirit  dwells.  When  believers  are  removed  from  the  earth 
at  the  appearing  of  the  Lord,  the  restraining  presence  of  the 
Holy  Spirit  shall  no  longer  hold  in  check  the  mystery  of 
iniquity,  and  then  shall  culminate  the  world's  apostasy,  and 
bring  upon  the  scene  the  man  of  sin. 

Jesus  said  to  the  Jews :  "  I  am  come  in  my  Father's  name, 
and  ye  receive  me  not :  if  another  shall  come  in  his  own  name, 
him  ye  will  receive  "  (John  5  :  43). 

He  is  evidently  referring  to  the  one  who,  in  the  latter  days 
of  Israel's  trouble,  shall  present  himself  to  the  nation  as  their 
king,  and  be  accepted  as  the  Christ.  This  appears  to  be  the 
same  person  spoken  of  by  Daniel  as  "  the  willful  king."  There 
is  also  a  close  resemblance  between  the  second  beast  of  Rev- 
elation and  the  "  man  of  sin."  The  latter's  coming  is  "  accord- 
ing to  the  working  of  Satan  with  all  power  and  signs  and 
lying  wonders,  and  with  all  deceit  of  unrighteousness  for 
them  that  are  perishing."  So  also  of  the  second  beast  it  is 
written :  "  And  he  doeth  great  signs,  so  as  even  to  cause  fire 
to  come  down  out  of  heaven  unto  the  earth  in  sight  of  men. 
And  he  leadeth  astray  those  that  dwell  upon  the  earth,  on 
account  of  the  signs  which  were  given  him  to  do  in  the 
presence  of  the  beast."  On  the  other  hand  it  should  be  noted 
that  the  object  of  the  second  beast  is  to  secure  the  world's 
worship  of  the  first  beast.  Of  this  first  beast  he  makes  a 
speaking  image,  and  the  death  penalty  is  imposed  upon  those 
who  refuse  to  worship  it.  All  this  shows  the  first  beast  of 
Revelation  to  be  the  object  of  ivorship,  and  consequently  iden- 
tifies him  not  only  with  "  the  willful  king,"  but  also  with  "  the 
man  of  sin." 

These  passages  are  thus  seen  in  full  harmony,  and  lead  us 


322  The   Unfolding   of   the   Ages  13 :  11-18 

to  the  conviction  that  the  first  beast  is  the  antichrist.  The 
second  beast  is  the  false  prophet,  and  is  so  named  in  the 
nineteenth  chapter,  where  he  is  spoken  of  as  sharing  the  doom 
of  "  the  beast." 

The  antichrists  already  abroad  in  John's  day  were  to  be 
succeeded  by  others  through  the  generations,  and  finally  the 
spirit  of  them  all  was  to  be  headed  up  in  the  one  antichrist. 
The  many  false  prophets  existing  in  all  generations  were 
likewise  to  be  succeeded  by  the  false  prophet. 

This  false  prophet  shall  represent  himself  as  "  that  prophet  " 
foretold  by  Moses  (Deut.  i8:  15,  18).  The  Jews  were  looking 
for  such  a  prophet  as  distinguished  from  Messiah.  (John 
1 :  19-21). 

These  two  agents,  antichrist  and  the  false  prophet,  under 
the  immediate  control  of  Satan,  bring  the  prophecies  of 
Daniel  and  Paul  and  Revelation  to  an  issue.  It  requires  both 
beasts  of  Revelation  to  fill  out  Paul's  declaration  concerning 
the  man  of  sin. 

The  antichrist,  then,  is  one  who  shall  be  revealed  in  a  time 
of  general  apostasy  immediately  after  the  removal  of  the 
Church.  The  false  prophet  shall  at  the  same  time  appear  and 
announce  to  the  Israelites  that  the  long-expected  and  conquer- 
ing Messiah  has  come. 

Neander  says :  "  The  Jews  expected  a  Messiah  who  should 
be  armed  with  a  miraculous  power  in  their  behalf,  free  them 
from  severe  bondage,  execute  a  severe  penalty  upon  the 
theocratic  people,  and  make  them  masters  of  the  world  in  a 
universal  empire  whose  glory  it  was  their  special  delight  to  set 
forth." 

This  is  the  uniform  testimony  of  all  biblical  expositors. 
Such  was  the  hope  cherished  by  the  apostles  themselves. 
Messianic  expectations  of  this  kind  were  fully  justified  by  the 
plainest  declarations  in  the  Old  Testament  Scriptures.  The 
kingdom  of  Christ  in  universal  supremacy  over  all  kingdoms  of 
the  world  was  the  prophetic  burden  of  the  ages.  Every  Jew 
had  a  perfect  right  to  expect  the  Messiah  to  manifest  Himself 


13:11-18  The  Last  Delusion  823 

in  this  character.  A  summary  of  their  expectation  is  found 
in  Gabriel's  announcement  to  Mary :  "  He  shall  be  great,  and 
shall  be  called  the  Son  of  the  Highest :  and  the  Lord  God  shall 
give  unto  him  the  throne  of  his  father  David:  and  he  shall 
reign  over  the  house  of  Jacob  for  ever;  and  of  his  kingdom 
there  shall  be  no  end  "  (Luke  i  :  32-33). 

This  promise  of  Gabriel  still  waits  for  its  fulfillment,  even 
though  rationalistic  critics  may  say  :  "  It  is  one  of  the  promises 
that  has  never  been  fulfilled,  and  that  in  the  nature  of  the 
case  never  can  be." 

The  theocratic  people  of  the  Old  Testament  were  looking 
for  a  King,  and  had  they  received  the  King  when  He  came, 
the  kingdom  would  have  been  established  according  to  the 
prophecies.  In  view  of  His  rejection  and  death,  (which  was, 
however,  according  to  "  the  determinate  counsel  and  fore- 
knowledge of  God"),  Israel  as  a  nation  had  already  been 
given  over  to  "  be  trodden  down  of  the  Gentiles,  until  the 
times  of  the  Gentiles  be  fulfilled."  Christ  came  in  His  Father's 
name,  and  Israel  would  not  receive  Him  ;  another  shall  come  in 
his  own  name,  and  him  they  will  receive.  In  the  victorious 
career  of  the  imperial  head  of  the  revived  Roman  empire, 
they  shall  see  that  which  answers  to  the  conquering  Messiah 
for  whom  they  have  waited  through  the  ages.  The  false 
prophet,  energized  by  the  wisdom  and  power  of  Satan,  shall 
seduce  them  into  the  belief  that  the  Messiah  has  come.  The 
world  shall  wonder  after  this  conquering  beast,  and  his  claim 
to  divine  worship  shall  be  sustained  in  the  eyes  of  men  by  the 
wonders  and  signs  attesting  the  false  prophet.  "  Because  they 
received  not  the  love  of  the  truth,  that  they  might  be  saved. 
And  for  this  cause  God  sendeth  them  a  working  of  error,  that 
they  should  believe  a  lie:  that  they  all  might  be  judged  who 
believed  not  the  truth,  but  had  pleasure  in  unrighteousness  " 
(II.  Thess.  2:  10-12.  R.  v.). 

The  foremost  figure  in  opposition  to  God  and  Christ  is  the 
first  beast  of  Revelation  and  not  the  second.  He  shall  be 
received  by  the  great  mass  of  Israelites  as  the  Christ  pre- 


324  The  Unfolding   of   the   Ages         13 :  11-18 

dieted  by  Isaiah,  coming  "  from  Edom,  with  dyed  garments 
from  Bozrah,  glorious  in  his  apparel,  traveling  in  the  greatness 
of  his  strength  "  (Is.  63:  i). 

In  this  delusion  they  shall  be  urged  on  by  the  false  prophet. 
He  shall  apparently  be  under  no  restraint  of  God  during  the 
forty-two  months  given  him  to  practice.  At  the  end  of  that 
period,  (which  is  also  the  terminal  of  Daniel's  seventieth 
week),  the  beast  and  the  kings  of  the  earth  and  their  armies 
shall  be  gathered  together  to  make  war  against  One  who  "  hath 
upon  his  garment  and  upon  his  thigh  a  name  written.  King  of 
kings  and  Lord  of  lords"  (Rev.  19:16).  This  shall  bring 
to  an  end  the  long  conflict  between  good  and  evil.  The  beast 
shall  be  taken,  and  with  him  the  false  prophet  who  wrought 
miracles  before  him,  and  they  together  shall  be  cast  alive  into  a 
lake  of  fire  burning  with  brimstone. 

Concerning  the  number  of  the  beast  there  have  been  many 
suggestions,  but  they  are  vague  and  unsatisfactory.  The 
number  six  is  the  measure  of  man's  ability  to  labor.  "  Six 
days  shalt  thou  labour,  and  do  all  thy  work."  It  is  the  sign 
of  his  creature  condition.  Six  hundred  sixty  and  six  is  the 
number  of  the  beast.  This  creature,  though  worshiped  as  a 
god,  is  but  a  man.     His  number  betrays  him. 

The  words  "  here  is  wisdom  "  carry  us  again  to  the  closing 
words  in  Daniel.  "  The  words  are  closed  up  and  sealed  till 
the  time  of  the  end.  Many  shall  be  purified,  and  made  white, 
and  tried;  but  the  wicked  shall  do  wickedly:  and  none  of  the 
wicked  shall  understand ;  but  the  wise  shall  understand " 
(Dan.  12:9-10).  "  Here  is  wisdom,"  says  John.  "  The  wise 
shall  understand,''  says  Daniel.  Concerning  this  Grant  sug- 
gestively says :  "  *  The  wise  '  and  '  they  that  understand  '  are 
in  Hebrew  the  same  word,  the  mashili))i,  and  remind  us  again 
of  certain  psalms  that  are  called  niaskil  psalms,  an  important 
series  of  psalms  in  this  connection,  four  of  which  (LII.-LV.) 
describe  the  wicked  one  of  this  time  and  his  following;  while 
the  thirty-second  speaks  of  forgiveness  and  a  hiding-place  in 
God,  the  forty-second  comforts  those  cast  out  from  the  sane- 


13:11-18  The  Last  Delusion  325 

tuary,  and  the  forty-fifth  celebrates  the  victory  of  Christ  and 
His  reign  and  the  submission  of  the  nations.  Again,  the 
seventy- fourth  pleads  for  the  violated  sanctuary;  the  seventy- 
eighth  recites  the  many  wanderings  of  the  people  from  their 
God ;  the  seventy-ninth  is  another  mourning  over  the  desola- 
tion of  Jerusalem ;  the  eighty-eighth  bewails  their  condition 
under  the  broken  law ;  and  the  eighty-ninth  declares  the  sure 
mercies  of  David.  The  one  hundred  and  forty-second  is  the 
only  other  maskil  psalm.  Moll  may  well  dispute  Hengsten- 
berg's  assertion  that  these  psalms  are  special  instruction  for  the 
Church.  On  the  other  hand,  the  mere  recital  of  them  in  this 
way  may  convince  us  that  they  furnish  the  very  keynote  to 
Israel's  condition  in  the  time  of  the  end,  and  may  well  be  used 
to  give  such  instruction  to  the  remnant  amid  the  awful  scenes 
of  the  great  tribulation.  In  Revelation  it  will  not  be  doubtful, 
I  think,  to  those  who  attempt  to  consider  it,  that  we  have  in 
this  place  a  nota  bene  for  the  maskilim." 

If  we  cannot  identify  the  man,  we  can  by  patient  investiga- 
tion of  these  Psalms  bring  into  clear  view  the  circumstances 
under  which  he  shall  be  manifested.  With  these  final  instru- 
mentalities of  Satan  fully  before  us,  events  follow  each  other 
in  rapid  succession  until  the  consummation  is  reached. 


CHAPTER  XXV 

THE  LAMB  STANDING  UPON    MOUNT  ZION 

And  I  saw,  and  behold,  the  Lamb  standing  upon  mount  Zion,  and 
with  him  a  hundred  and  forty  and  four  thousand,  having  his  name  and 
his  Father's  name  written  upon  their  foreheads.  And  I  heard  a  voice 
out  of  heaven  as  a  voice  of  many  waters,  and  as  a  voice  of  great  thun- 
der; and  the  voice  which  I  heard  was  as  of  harpers  harping  with  their 
harps ;  and  they  sing  as  it  were  a  new  song  before  the  throne  and 
before  the  four  living  beings  and  the  elders ;  and  no  one  was  able 
to  learn  the  song  except  the  hundred  and  forty  and  four  thousand 
who  were  purchased  from  the  earth.  These  are  they  that  were  not 
detiled  with  women,  for  they  are  virgins.  These  are  they  who  follow 
the  Lamb  wherever  he  goeth.  These  were  purchased  from  among  men, 
firstfruits  unto  God  and  to  the  Lamb.  And  in  their  mouth  was  found 
no  falsehood,  for  they  are  without  blame. —  (Chapter  14:1-5.) 

THE  Lamb  standing  upon  Mount  Zion  is  God's 
first  and  last  intention.  This,  too,  is  brotight  to 
our  notice  at  a  time  when  the  whole  power  of  the 
enemy  is  seen  in  open  opposition  to  it.  The  word 
"  Zion  "  is  of  such  controlling  significance  in  the  prophetic 
utterances  of  the  past,  that  we  must  regard  it  as  having — 
though  found  only  in  this  one  vision — a  corresponding  impor- 
tance in  Revelation. 

Zion  was  the  fortress  chosen  by  David  for  his  royal  resi- 
dence, and  it  became  thereafter  permanently  associated  with 
his  name.  It  was  chosen  also  by  Jehovah  as  the  place  of  His 
abode.  "  The  Lord  hath  chosen  Zion  ;  he  hath  desired  it  for 
his  habitation.  This  is  my  rest  forever:  here  will  I  dwell; 
for  I  have  desired  it"  (Ps.  132:  13-14). 

Its  importance  lies  in  this  choice  by  Jehovah  rather  than  in 
its  connection  with  David.  It  is  to  be  the  royal  residence  of 
the  King  of  whom  David  was  but  the  typical  representative. 
Of  this  abundant  proof  is  furnished  by  the  thirty  diflferent 

326 


14:1-5      The   Lamb   Standing    upon   Mount   Zion        327 

Psalms  wherein  the  word  "  Zion  "  occurs,  and  in  which  there 
is  given  us  a  clear  and  definite  conception  of  the  Messiah. 
He  was  to  be  a  King  with  a  royal  residence  on  Mount  Zion, 
and  this  Zion  was  to  be  no  other  than  the  literal  one  on  which 
the  palace  of  David  stood.     Let  us  look  briefly  at  these  Psalms. 

In  the  second  the  nations  are  viewed  as  rebels  against  God 
and  His  Christ.  But  without  avail.  Despite  all  opposition 
the  decree  goes  forth :  "  Yet  have  I  set  my  king  upon  my  holy 
hill  of  Zion." 

In  the  ninth  the  supremacy  of  Jehovah  is  represented.  He 
judges  the  world  in  righteousness,  and,  establishing  His  dwell- 
ing in  Zion,  becomes  the  theme  of  His  people's  praises. 

By  the  fourteenth  man  is  exhibited,  and  the  depth  of  his 
iniquity  sounded.  In  God  alone  there  is  hope.  Salvation  must 
come  out  of  Zion  when  "  Jehovah  bringeth  back  the  captivity 
of  his  people."     Then,  "  Jacob  shall  exult,  Israel  shall  be  glad." 

In  the  twentieth  the  sanctuary  and  Zion  are  both  brought 
before  us.  The  former  naturally  connects  with  the  priesthood 
of  Christ,  while  the  latter  is  as  elsewhere  the  seat  of  royal 
power.  The  sanctuary  in  the  midst  of  Israel  has  been  so  per- 
sistently insisted  upon  as  being  only  a  figure  of  the  true,  that 
any  literal  interpretation  of  it  is  considered  gross  and  material- 
istic, and  without  application  to  any  future  restoration  of  Israel. 
Christ,  however,  is  both  Priest  and  King — "  A  Priest  for  ever 
after  the  order  of  Melchizedek."  The  reign  of  peace  shall  be 
established  in  righteousness,  and  the  Ruler  shall  be  a  Royal 
Priest.  During  this  Millennial  reign  Mount  Zion  shall  be  the 
place  of  His  throne,  and  the  sanctuary  the  place  of  His 
priestly  service. 

In  the  forty-eighth  Mount  Zion  is  declared :  "  Beautiful  in 
elevation,  the  joy  of  the  whole  earth."  This,  plainly,  is  after 
Jehovah  has  established  it  for  ever.  With  God  "  known  in  her 
palaces,"  Zion  becomes  a  mighty  bulwark  against  all  Israel's 
enemies.  Kings  assemble ;  they  pass  by  altogether ;  they  look 
upon  her  majestic  walls  and  towers,  and  then  hasten  away  in 
fear. 


328  The   Unfolding   of   the   Ages  14 : 1-5 

In  the  fiftieth  the  whole  earth  is  called  upon  to  hear  Jehovah. 
He  has  made  Zion  the  habitation  of  His  glory,  and  it  becomes 
"  the  perfection  of  beauty,"  out  of  which  the  light  of  glory 
shines. 

In  the  fifty-first  there  is  a  plea  from  a  broken  and  contrite 
heart  for  the  restoration  of  Zion.  "  Do  good  in  thy  good 
pleasure  unto  Zion :  build  thou  the  walls  of  Jerusalem.  Then 
shalt  thou  be  pleased  with  the  sacrifices  of  righteousness,  with 
burnt  offering  and  whole  burnt  offering :  then  shall  they  oflfer 
bullocks  upon  thine  altar."  Such  words  show  that  the  Psalm  is 
strictly  prophetic,  and  they  testify  to  the  national  confession 
that  must  precede  the  restoration  and  blessing. 

In  the  fifty-third  there  is  a  repetition  of  the  longing  expressed 
in  the  fourteenth.  Such  longings  were  justified  by  the  clear- 
est predictions,  and  they  testified  to  an  unfaltering  faith  in 
their  fulfillment. 

In  the  sixty-ninth  is  voiced  the  same  unchangeable  convic- 
tion that  "  God  will  save  Zion,  and  will  build  the  cities  of 
Judah:  that  they  may  dwell  there,  and  have  it  in  possession. 
The  seed  also  of  his  servants  shall  inherit  it:  and  they  that  love 
his  name  shall  dwell  therein." 

In  the  seventy-fourth  the  plea  is  made  that  Zion  could  not 
be  perpetually  forsaken  because  of  Jehovah's  covenant.  They 
were  the  "  sheep  "  of  His  pasture  and  could  therefore  plead : 
"  Remember  thy  congregation,  which  thou  hast  purchased  of 
old ;  the  rod  of  thine  inheritance,  which  thou  hast  redeemed ; 
this  mount  Zion,  wherein  thou  hast  dwelt." 

In  the  seventy-sixth  there  is  a  vision  of  the  Millennial  reign 
of  peace.  "  In  Judah  is  God  known :  his  name  is  great  in 
Israel.  In  Salem  also  is  his  tabernacle,  and  his  dwelling  place 
in  Zion."  Melchizcdek  was  king  of  Salem,  and  a  priest  of  the 
most  high  God.  This  Psalm  pictures  the  true  Melchizedek, 
with  his  tabernacle  in  Salem  and  his  dwelling  place  in  Zion. 

In  the  seventy-eighth  Israel's  history  is  traced  from  the 
Exodus  to  the  time  of  David,  with  which  it  closes.  In  David 
is   seen  the  glory   of  a   Greater  than   he.     Sovereign  grace 


14:1-5      The    Lamb   Standing    upon   Mount   Zion        329 

comes  in  after  the  people's  long-continued  failure.  "  Then 
the  Lord  awaked  as  one  out  of  sleep,  and  like  a  mighty  man 
that  shouteth  by  reason  of  wine.  And  he  smote  his  enemies 
in  the  hinder  parts:  he  put  them  to  a  perpetual  reproach. 
Moreover  he  refused  the  tabernacle  of  Joseph,  and  chose  not 
the  tribe  of  Ephraim :  but  chose  the  tribe  of  Judah,  the  mount 
Zion  which  he  loved.  And  he  built  his  sanctuary  like  high 
palaces,  like  the  earth  which  he  hath  established  for  ever." 

The  eighty-fourth  shows  the  pilgrims  of  God  who,  passing 
through  the  valley  of  Baca,  go  from  strength  to  strength  until 
they  appear  "  before  God  in  Zion."  Israel,  indeed,  is  on  a  long 
pilgrimage  through  a  vale  of  tears  ;  passing  through  it — though 
far  from  home  as  yet — until  at  the  end  they  enter  the  gates  of 
Zion,  and  are  at  rest. 

In  the  eighty-seventh  Zion  is  set  before  us  as  the  object  of 
Jehovah's  love.  "  The  Lord  loveth  the  gates  of  Zion  more  than 
all  the  dwellings  of  Jacob."  Is  He  contrasting  the  present 
"  dwellings  of  Jacob  "  with  that  fixed  abode  of  His  love  to 
which  He  will  allure  them?  When  established  there  in 
grace,  glorious  things  shall  be  spoken  of  the  royal  "  city  of 
God." 

The  ninety-seventh  speaks  of  the  presence  of  the  King. 
"  The  Lord  reigneth;  let  the  earth  rejoice;  let  the  multitude  of 
the  isles  be  glad  thereof."  Clouds  and  darkness  vanish  before 
Him.  The  world  is  filled  with  glory.  "  Zion  heard,  and  was 
glad." 

In  the  ninety-ninth  Zion  is  represented  as  having  become  the 
royal  metropolis  of  the  world.  The  Psalm  ends  in  a  call  for 
universal  praise.  "  Exalt  the  Lord  our  God,  and  worship  at 
his  holy  hill ;  for  the  Lord  our  God  is  holy." 

The  one  hundred  and  second  records  the  cry  of  one  stricken 
of  God.  It  is  the  voice  of  the  King,  who,  by  the  way  of  suffer- 
ing, reaches  the  throne.  Zion  shall  be  raised  from  its  ruins, 
and  Jehovah  shall  appear  in  glory. 

The  one  hundred  and  tenth  shows  the  rejected  King  seated  at 
the  right  hand  of  Jehovah  until  His  enemies  shall  be  made 


330  The   Unfoldixg    of   the   Ages  14:1-5 

His  footstool.  In  Zion  His  strength  shall  be  manifested,  and 
the  sentence  estabhshed :  "  Rule  thou  in  the  midst  of  thine 
enemies." 

In  the  one  hundred  and  twenty-fifth  Zion  is  set  forth  as  the 
symbol  of  the  immutable  stability  of  those  who  put  their  trust 
in  God. 

The  one  hundred  and  twenty-eighth  makes  a  plea  against 
the  haters  of  Zion,  who,  in  that  hatred,  manifest  opposition  to 
the  divine  grace  to  be  revealed  in  the  future  restoration  of 
Zion. 

In  the  one  hundred  and  thirty-second  Zion  and  the  King 
constitute  the  theme  throughout.  The  installation  of  the  ark 
in  Zion  was  of  the  greatest  prophetic  significance.  This  will 
come  before  us  again  in  considering  another  Psalm  that  appears 
to  have  been  written  in  connection  with  that  event.  The  eternal 
purpose  is  revealed  in  the  closing  verses.  "  The  Lord  hath 
chosen  Zion ;  he  hath  desired  it  for  his  habitation.  This  is  my 
rest  for  ever :  here  will  I  dwell ;  for  I  have  desired  it.  I  will 
abundantly  bless  her  provision :  I  will  satisfy  her  poor  with 
bread.  I  will  also  clothe  her  priests  with  salvation :  and  her 
saints  shall  shout  aloud  for  joy.  There  will  I  make  the  horn 
of  David  to  bud:  I  have  ordained  a  lamp  for  mine  anointed. 
His  enemies  will  I  clothe  with  shame:  but  upon  himself  shall 
his  crown  flourish." 

The  one  hundred  and  thirty-third  shows  the  royal  dwelling  in 
the  midst  of  Zion,  which  is  refreshed  by  the  dews  of  Hermon 
descending  upon  it. 

The  one  hundred  and  thirty-fourth  represents  the  people  as 
in  the  sanctuary.  Their  praises  continue  the  night  through, 
until  the  morning  breaks,  and  Jehovah  blesses  them  out  of 
Zion. 

The  one  hundred  and  thirty-fifth  speaks  of  their  being  at  the 
end  of  their  long  history — zvitli  God.  The  night  is  over,  and 
the  day  has  come,  and  all  Israel  is  exhorted  to  praise  Him  who 
dwelleth  in  Zion. 

The  one  hundred  and  thirty-seventh  gives  the  cry  of  the 


14 : 1-5    The  Lamb   Standing   upon    Mount   Zion  331 

Babylonian  captives,  who  cannot  sing  the  song  of  Zion  when 
it  has  become  to  them  but  a  memory  of  the  place  where  God 
had  manifested  His  presence.  But  Zion  is  forgotten,  neither 
of  them,  nor  of  God. 

The  one  hundred  and  forty-sixth  celebrates  the  glory  of 
Jehovah  as  "  the  Mighty  One  of  Jacob."  The  exultant  cry  is : 
"  Thy  God,  O  Zion,  shall  reign  for  ever  to  all  generations. 
Hallelujah."  The  God  of  Jacob  is  the  God  of  sovereign  grace. 
Grace,  not  creature  merit,  insures  the  restoration  of  Zion,  and 
a  perpetual  reign  of  righteousness. 

The  one  hundred  and  forty-seventh  is  the  Psalm  of  the  Royal 
Presence.  The  King  is  in  Zion,  and  He  has  strengthened  the 
bars  of  her  gates,  and  blessed  her  children  within  her,  and 
brought  prosperity  within  her  borders.  These  are  the  effects 
that  follow  the  entrance  of  the  King. 

The  one  hundred  and  forty-ninth,  where  Zion  is  mentioned 
for  the  last  time  in  the  Psalms,  begins  with  a  Hallelujah. 
Israel  is  called  upon  to  rejoice,  and  the  children  of  Zion  to  be 
glad  in  their  King.  Zion  is  the  place  of  His  throne.  He  now 
ascends  it,  and  the  summons  is  given  to  "  sing  unto  Jehovah  a 
new  song."  It  is,  in  fact,  the  new  song  learned  from  the 
harpers  in  heaven  by  the  hundred  and  forty  and  four  thousand 
upon  Mount  Zion. 

This  testimony,  taken  from  these  Psalms  of  Zion,  is  abun- 
dantly confirmed  by  other  Psalms,  and  also  by  the  prophets. 
Isaiah  has  spoken  in  language  so  plain  that  no  one  would 
think  of  denying  the  literal  force  of  it,  except  for  escaping  the 
necessity  of  giving  Christ  a  place  of  royal  residence  here  upon 
earth.  Look,  for  example,  at  the  following  passage :  "  The 
word  that  Isaiah  the  son  of  Amoz  saw  concerning  Judah  and 
Jerusalem.  And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  of  the  Lord's  house  shall  be  established  in  the  top 
of  the  mountains,  and  shall  be  exalted  above  the  hills ;  and  all 
nations  shall  flow  unto  it.  And  many  people  shall  go  and 
say.  Come  ye  and  let  us  go  up  to  the  mountain  of  the  Lord, 
to  the  house  of  the  God  of  Jacob ;  and  he  will  teach  us  of  his 


333  The   Unfolding   of   the   Ages  14:1-5 

ways  and  we  will  walk  in  his  paths:  for  out  of  Zion  shall  go 
forth  the  law,  and  the  word  of  the  Lord  from  Jerusalem.  And 
he  shall  judge  among  the  nations,  and  shall  rebuke  many 
people :  and  they  shall  beat  their  swords  into  plowshares,  and 
their  spears  into  pruninghooks :  nation  shall  not  lift  up  sword 
against  nation,  neither  shall  they  learn  war  any  more"  (Is. 
2:1-4). 

Though  we  are  expressly  told  that  this  concerns  Judah  and 
Jerusalem,  commentators  in  general  persistently  ignore  the 
force  of  what  follows,  and  tell  us  that  "  the  mountain  of  the 
Lord's  house  "  means  "  the  Church,  the  true  Zion,  which  is  the 
antitype  of  the  existing  Zion,  and  is  therefore  given  its  mate- 
rial attributes."  After  this  fashion  the  Word  of  God  is  con- 
stantly bereft  of  its  true  meaning,  and  the  result  is,  that 
Mount  Zion,  as  the  royal  seat  of  Christ,  is  denied  Him  by 
those  who  profess  to  be  His  friends. 

Micah,  the  contemporary  of  Isaiah,  has  given  us  the  same 
prophecy.  It  is  freely  rendered  in  The  Messages  of  the 
Earlier  Prophets,  by  Sanders  and  Kent,  as  follows :  "  In  the 
distant  future  the  temple  mount  shall  be  exalted  above  all  the 
earth,  every  nation  shall  acknowledge  Jehovah's  law.  From 
every  quarter  they  shall  flock  to  Jerusalem  to  be  instructed  in 
the  true  principles  and  practices  of  religion.  Warfare  will 
then  come  to  an  end,  for  even  the  most  distant  nations  will 
accept  Jehovah's  arbitration  in  their  disputes.  The  weapons 
of  war  will  be  converted  into  implements  of  husbandry,  the 
science  of  warfare  will  be  forgotten,  men  shall  everywhere 
dwell  in  secure  possession  of  their  property." 

To  read  the  Church  in  these  prophecies  of  Isaiah  and  Micah, 
and  to  claim  any  adequate  fulfillment  by  her,  is  nothing  less 
than  a  deliberate  perversion  of  plain  speech.''' 

What  is  to  be  gained  by  denying  the  literal  force  of  language 
given  us  in  these  and  kindred  passages?  If  Christ  is  coming 
to  earth  to  reign,  what  objection  can  be  urged  against  His 

*  For  other  perspicuous  passages  in  Isaiah  referring  to  the  word 
"Zion"  see,  Chaps.  4:2-6;  24:20-23;  35:1-10;  52:1-10;  60:1-14: 


14 : 1-5      The    Lamb    Standing    upon   Mount    Zion        333 

having  a  place  of  royal  residence?  He  came  to  the  world 
once,  and  was  crowned  with  thorns,  and  nailed  to  the  cross. 
Shall  we  explain  away  the  infallible  word  that  declares  He  will 
come  again  to  be  crowned  King  of  kings  and  Lord  of  lords? 
Shall  His  coronation  take  place  in  the  realms  of  the  air  or 
behind  closed  doors  beyond  the  sight  of  His  enemies?  The 
world  would  have  it  even  so,  but  God  has  ordained  other- 
wise. 

Look,  for  example,  at  the  prophecy  in  the  third  chapter  of 
Joel,  where  the  harvest  and  the  vintage  are  before  us.  The 
prophet  says :  "  The  Lord  also  shall  roar  out  of  Zion,  and  utter 
his  voice  from  Jerusalem."  Pusey,  in  common  with  all  others, 
is  compelled  to  see  the  literal  coming  of  Christ  in  this  passage, 
but  he  tells  us  little  to  the  point  about  Zion.  He  says:  "  And 
shall  utter  his  voice  from  Jerusalem,  i.  e.,  either  from  His 
throne  aloft  in  the  air  above  the  Holy  City,  or  from  the  heav- 
enly Jerusalem,  out  of  the  midst  of  the  tens  of  thousands  of 
His  holy  angels,  and  saints,  who  shall  come  with  Him." 

Why  does  he  think  it  necessary  to  etherealize  Zion  and  Jeru- 
salem ?  Has  Christ  been  so  banished  from  the  earth  that  even 
His  friends  shall  deny  Him  a  place  of  royal  residence  when 
He  comes  again?  Is  His  return  even  to  them  an  unwelcome 
thought?  It  surely  is  to  the  ungodly.  Why  make  void  the 
prophecies  concerning  Zion,  and  enthrone  Him  in  the  airf 
Even  such  an  interpretation  would  not  be  accepted  by  the 
world,  which  does  not  want  Him  here  under  any  circum- 
stances. 

In  the  famous  passage  in  Hebrews,  where  Christianity  is 
contrasted  with  Judaism,  there  is  no  confusion  except  such  as 
interpreters  introduce.  "  Ye  are  come,"  says  the  apostle,  ( i ) 
"  unto  Mount  Zion,"  and  (2)  "  unto  the  city  of  the  living  God, 
the  heavenly  Jerusalem,"  and  (3)  "to  innumerable  hosts,  the 
general  assembly  of  angels,"  and  (4)  "  the  church  of  the  first- 
born, who  are  enrolled  in  heaven,"  and  (5)  "to  God  the  Judge 
of  all,"  and  (6)  "  to  the  spirits  of  just  men  made  perfect,"  and 
(7)  "  to  Jesus  the  mediator  of  a  new  covenant,"  and  (8)  "  to 


33-1  The   Unfolding    of   the   Ages  14 : 1-5 

the  blood  of  sprinkling  that  speaketh  better  than  Abel  "  (Heb. 
12:22-24.  R.  V.  Marg.). 

Mount  Zion  is  the  keynote  of  an  ascending  scale  to  its 
octave,  the  blood.  The  seven  tones  of  this  divine  octave  end 
in  Jesus  the  mediator  of  a  new  covenant.  The  eighth,  or 
octave  note,  is  the  blood  which  shall  "  wash  away  the  filth  of 
the  daughters  of  Zion,"  (Is.  4:4),  that  Zion  may  put  on  her 
bridal  attire  as  the  royal  city  of  the  King.  This  octave  will 
furnish  the  necessary  notes  for  "  the  song  of  Moses  and  the 
song  of  the  Lamb." 

(i)  "  Mount  Zion  "  is  the  place  of  the  King's  palace.  From 
this  divinely  chosen  abode  He  shall  manifest  His  glory.  (2) 
"  The  city  of  the  living  God  "  is  the  heavenly  Jerusalem  com- 
ing down,  as  we  are  assured,  from  heaven.  It  is  the  "  city 
which  hath  foundations,  whose  builder  and  maker  is  God  " 
(Heb.  ii:io).  (3)  "The  innumerable  hosts,  the  general 
assembly  of  angels,"  are  the  hosts  of  the  holy  angels  which 
shall  attend  the  Son  of  man  when  he  comes  in  His  glory.  (4) 
"  The  Church  of  the  firstborn,  who  are  enregistered  in  heaven," 
is  the  Church  of  Christ  in  contrast  with  Israel,  the  firstborn 
enregistered  for  the  earth.  (5)  "God  the  Judge  of  all"  is 
the  Sovereign  Awarder  of  all.  (6)  "The  spirits  of  just 
men  made  perfect "  are  the  spirits  of  the  Old  Testament 
saints  who,  "  having  obtained  a  good  report  through  faith, 
received  not  the  promise:  God  having  provided  some  better 
thing  for  us,  that  they  without  us  should  not  be  made  perfect  " 
(Heb.  11:39-40).  (7)  "Jesus  the  mediator  of  a  new  cov- 
enant," we  know.  (8)  "  The  blood  of  sprinkling  that  speaketh 
better  than  Abel  "  is  the  foundation  of  all  blessing. 

Such  are  the  abiding  blessings  of  Christianity,  which  we  are 
called  upon  to  contemplate  by  faith.  They  are  as  yet  unseen, 
but  "  faith  is  the  assurance  of  things  hoped  for,  the  conviction 
of  things  not  seen  "  (Heb.  ii  :  i). 

Mount  Zion  has  title  to  he — distinct  also  from  the  Church. 
It  cannot  be  spiritualized  without  coming  into  conflict  with  the 
avowed  purpose  of  God.     The  decree  has  gone  forth :  "  Yet 


14 : 1-5     The   Lamb   Standing    upon   Mount   Zion        335 

have  I  set  my  king  upon  my  holy  hill  of  Zion"  (Ps.  2:6). 
It  is  blessed  to  realize  that  nothing  can  make  that  purpose 
void. 

In  the  twenty-fourth  Psalm  Zion,  if  not  named,  is  implied 
throughout.  It  is  commonly  agreed  that  the  Psalm  was  writ- 
ten to  celebrate  the  installation  of  the  ark  of  God  in  Zion.  We 
can  well  understand  that  the  transfer  of  a  box  overlaid  with 
pure  gold  to  the  royal  city  of  David,  however  much  that  box 
might  be  revered  as  a  sacred  relic,  would  not  be  of  sufficient 
importance  to  account  for  the  majestic  language  used  in  the 
Psalm.  The  day  when  David  brought  the  ark  to  Zion  was,  in 
the  words  of  Dean  Stanley,  "  the  happiest  day  in  David's 
life."  To  this  statement,  it  may  be  added,  that  David  that  day 
did,  in  its  typical  import,  the  most  significant  deed  of  his  life. 
Mount  Zion,  in  all  probability,  was  in  the  days  of  Abraham  the 
royal  city  of  Melchizedek.  He  was  king  of  Salem  and  a  priest 
of  the  most  high  God.  Both  Testaments  unite  in  the  declara- 
tion that  Christ  is  "  an  high  priest  after  the  order  of  Mel- 
chizedek."   In  other  words.  He  is  a  Priest  upon  a  throne. 

Very  early  among  the  Hebrews  there  grew  up  a  conviction 
that  the  royal  residence  of  Melchizedek  would  be  the  royal 
seat  of  Christ.  When  Joshua  led  the  Israelites  into  Canaan, 
Mount  Zion  was  a  mighty  fortress,  but  still  in  the  hands  of  the 
Jebusites.  During  all  the  days  of  Joshua,  as  well  as  during 
the  period  of  the  Judges,  and  during  the  reign  of  Saul,  the 
Israelites  were  not  able  to  expel  the  occupants  of  this  strong- 
hold. When  David  became  king  over  all  Israel,  God  put  it 
into  his  heart  to  capture  that  fortress,  and  to  build  his  palace 
there.  Under  the  leadership  of  Joab  the  defenders  of  the 
fortress  were  hurled  over  the  wall,  and  Zion  became  from 
that  time  onward  the  royal  city  of  David. 

The  ark,  as  we  have  before  noticed,  (Chapter  i8),  was  the 
most  sacred  object  among  the  Israelites.  It  was  regarded  by 
them  as  "  the  throne  of  God  "  in  Israel.  After  the  entrance 
of  the  nation  into  the  land,  the  ark  remained  in  the  tabernacle 
at  Shiloh  until  the  corrupt  times  of  Eli  when  the  priesthood 


336  The   Unfolding   of   the   Ages  14 : 1-5 

failed.  After  its  victorious  vindication  of  God's  power  in  the 
land  of  the  Philistines,  it  remained  in  obscurity  until  David, 
having  established  his  royal  abode  in  Zion,  brought  it  there. 

It  is  generally  admitted  that  the  twenty-fourth  Psalm  was 
composed  in  reference  to  this  event.  The  first  part  of  the 
Psalm  was  probably  sung  as  they  approached  the  gates  of  the 
stronghold.  Arriving  there,  the  summons  is  given:  "Lift 
up  your  heads,  O  ye  gates;  and  be  ye  lift  up,  ye  everlasting 
doors;  and  the  King  of  glory  shall  come  in."  As  if  ques- 
tioning the  dignity  of  him  for  whom  entrance  is  thus  de- 
manded, there  is  returned  the  question,  "  Who  is  this  King  of 
glory  ?  "  And  the  answer  is :  "  The  Lord  strong  and  mighty, 
the  Lord  mighty  in  battle."  Again  the  summons  is  given: 
"  Lift  up  your  heads,  O  ye  gates ;  even  lift  them  up,  ye  ever- 
lasting doors;  and  the  King  of  glory  shall  come  in."  Once 
more  the  question  is  asked,  "Who  is  this  King  of  Glory?" 
And  the  final  answer  comes :  "  The  Lord  of  hosts,  he  is  the 
King  of  glory." 

The  majesty  of  this  language  implies  something  of  deeper 
import  than  the  mere  installation  of  the  ark  of  God  in  Mount 
Zion.  It  points  on  to  the  future  years  when  the  earth  and  the 
world  shall  be  claimed  for  Christ.  The  prophecy  of  the  twen- 
ty-fourth Psalm  was  not  fulfilled  when  Christ  ascended  from 
the  Mount  of  Olives  into  heaven.  The  one  hundred  and  tenth 
Psalm  assures  us  that  He  took  His  seat  at  the  right  hand  of  God 
to  wait  until  His  enemies  should  be  made  His  footstool.  "  The 
Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until  I 
make  thine  enemies  thy  footstool"  (Ps.  no:  i).  There  are 
enemies  still  to  be  subdued  though  Christ  be  now  enthroned  in 
heaven.  Mount  Zion  is  still  in  the  hands  of  the  Jebusites,  and 
the  throne  of  Jehovah  will  not  be  established  there,  until  the 
possessors  of  this  stronghold  have  been  cast  out.  The  word 
"  Jebusite  "  means  "  to  tread  down,"  and  Christ  has  already 
told  us  that  Jerusalem  shall  be  trodden  dozen  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled. 

Every  item  of  human  history  is  helping  to  fill  in  the  pro- 


14 : 1-5     The   Lamb   Standing    upon   Mount   Zion        337 

gramme  mapped  out  by  Almighty  God.  The  time  is  coming 
when  we  shall  hear  the  blessed  words  proclaimed :  "  The  earth 
is  the  Lord's,  and  the  fulness  thereof ;  the  world,  and  they  that 
dwell  therein."  Jehovah's  title  shall  be  urged  on  the  ground 
of  creation.  "  For  he  hath  founded  it  upon  the  seas,  and 
established  it  upon  the  floods."  Once  more  the  old  question 
shall  be  raised,  "  Who  shall  ascend  into  the  hill  of  the  Lord  ?  or 
who  shall  stand  in  his  holy  place  ?  "  And  the  answer,  in  plain 
reference  to  the  Lord  Jesus,  shall  be,  "  He  that  hath  clean 
hands,  and  a  pure  heart ;  who  hath  not  lifted  up  his  soul  unto 
vanity,  nor  sworn  deceitfully.  He  shall  receive  the  blessing 
from  the  Lord,  and  righteousness  from  the  God  of  his 
salvation." 

Of  the  generation  then  living  it  shall  also  be  said :  "  This 
is  the  generation  of  them  that  seek  him,  that  seek  thy  face, 
O  Jacob."  In  that  day  Christ  our  Lord  shall  have  His  crown. 
Then  the  peremptory  summons  shall  be  given :  "  Lift  up  your 
heads,  O  ye  gates;  and  be  ye  lift  up,  ye  everlasting  doors; 
and  the  King  of  glory  shall  come  in."  The  gates  that  have 
been  so  long  shut  shall  then  be  opened:  but  they  who  guard 
them,  as  if  unconscious  still  of  the  majesty  of  Him  for  whom 
entrance  is  demanded,  raise  the  question,  "  Who  is  this  King 
of  glory?"  Instantly  the  reply  comes  back:  "The  Lord 
strong  and  mighty,  the  Lord  mighty  in  battle." 

Grant  has  magnificently  said,  "  The  true  David  has  come 
forth,  the  Christ  in  divine  glory,  and  yet  as  the  apocalyptic 
Rider  on  the  white  horse  (Rev.  19:11),  the  Warrior-King. 
He  has  shown  Himself  for  the  deliverance  of  His  people  and 
of  the  earth,  '  Jehovah  mighty  in  war.'  The  hostile  powers 
of  the  nations  have  been  smitten  down,  and  the  victory  is 
achieved  which  has  made  peace — a  long  peace — possible.  He 
has  scattered  the  people  that  delight  in  war.  The  Jebusites, 
the  *  treaders  down,'  are  they  that  have  been  trodden  down, 
and  Zion  is  now  to  be  His  *  fixed  '  abode.  So  the  reiterated 
appeal  is  made :  *  Lift  up  your  heads,  ye  gates ;  and  lift  them 
up,  ye  everlasting  doors !  and  the  King  of  glory  shall  come  in.' 


338  The   Unfolding   of   the   Ages  14 : 1-5 

But  from  the  gates  yet  again  the  question  comes :  '  Who  is 
He,  this  King  of  glory  ?  '  As  when  of  old,  in  the  presence  of 
the  risen  Lord,  the  disciples  '  believed  not  for  joy,  and  won- 
dered,' so  here  the  wondrous  truth  is  too  great  for  sudden 
admittance;  it  is  not  easy  for  the  gates  to  lift  themselves  so 
high.  But  it  must  be :  His  grace  will  take  no  denial ;  with  the 
magnificence  of  His  universal  title  He  will  put  down  all  resist- 
ance to  His  will.  Listen,  long  desolate  Zion !  Listen,  O  earth, 
planet  that  hast  been  indeed  a  *  wanderer '  among  the  stars, 
lost  prodigal,  darkened  with  the  dust  of  thy  servitude,  and 
stranger  to  the  heart  of  God:  there  is  to  be  a  merriment  and 
gladness  over  thee,  restored  prodigal,  brought  back  into  the 
brotherhood  of  stars  that  shine  forever.  Listen :  '  Jehovah  of 
hosts !     HE  is  the  King  of  glory.'  " 

The  King  of  Glory  and  the  Lamb  standing  upon  Mount 
Zion  are  one  and  the  same  blessed  person.  With  Him,  John 
sees,  "  A  hundred  and  forty  and  four  thousand,  having  his 
name  and  his  Father's  name  written  upon  their  foreheads." 

Are  these  the  same  as  the  one  hundred  and  forty-four 
thousand  spoken  of  in  the  seventh  chapter?  This  is  the  view 
ordinarily  taken.  Proof,  however,  is  wanting  to  establish  the 
identity.  The  one  hundred  and  forty-four  thousand,  men- 
tioned in  the  seventh  chapter,  are  without  question  Israelites. 
But  this  cannot  be  affirmed  of  those  seen  standing  upon  Mount 
Zion.  It  is  perhaps  more  consistent  to  regard  these  two  com- 
panies as  distinct  from  each  other.  It  should  be  remembered, 
that  after  the  flight  of  the  woman  into  the  wilderness,  the  dragon 
proceeded  to  make  war  with  the  remnant  of  her  seed.  There 
is  a  distinction  between  the  zvonian,  and  the  remnant  of  her 
seed.  The  woman  escapes  the  tribulation,  and  the  remnant  of 
her  seed  passes  through  it.  If  the  one  hundred  and  forty-four 
thousand  of  chapter  seven  are  sealed  of  God  for  the  purpose 
of  insuring  the  national  preservation  of  Israel,  and  escape  the 
tribulation  by  reason  of  their  flight  into  the  wilderness,  then  the 
remnant  of  her  seed  may  represent  the  individual  Israelites 
left  in  the  city  after  the  national  flight.     During  the  great  tribu- 


14 : 1-5     The    Lamb   Standing    upon   Mount   Zion        339 

lation,  through  the  instrumentaHty  of  the  two  witnesses  and 
in  other  ways,  the  hearts  of  many  shall  be  turned  to  God.  In 
the  second  vision  of  chapter  seven  a  "  great  multitude "  is 
shown  as  having  passed  through  the  great  tribulation.  This 
multitude,  apparently,  is  made  up  entirely  of  Gentiles,  and  is  in 
contrast  with  the  sealed  company  which  is  of  literal  Israel. 
May  not  the  one  hundred  and  forty  and  four  thousand  stand- 
ing upon  Mount  Zion  be  constituted  by  the  remnant  that, 
though  not  previously  sealed  of  God,  yet  survive  the  great 
tribulation,  and  receive  open  acknowledgment  by  the  Lamb 
when  He  comes  to  establish  His  throne? 

John  says :  "  I  heard  a  voice  out  of  heaven  as  a  voice  of 
many  waters,  and  as  a  voice  of  great  thunder;  and  the  voice 
which  I  heard  was  as  of  harpers  harping  with  their  harps ;  and 
they  sing  as  it  were  a  new  song."  It  is  the  song  of  the  one 
hundred  and  forty-ninth  Psalm,  sung  by  the  remnant  saved 
from  the  awful  sorrows  that  shall  overtake  the  world.  It  is 
sung  in  heaven.  And  the  music  of  it  sounded  to  the  apostle, 
"  as  of  harpers  harping  with  their  harps."  The  singers  sing, 
"  before  the  throne  and  before  the  four  living  beings  and  the 
elders."  These  singers  are  a  separate  company  and  they  are  in 
heaven ;  while  the  one  hundred  and  forty  and  four  thousand 
upon  Mount  Zion  are  spoken  of  as  learners  of  the  song.  It  has 
been  suggested  that  the  harpers  with  whom  the  song  originates 
are  the  martyrs  under  the  beast.  This  may  well  be,  and  we 
can  easily  conceive  of  them  as  having  been  received,  after  their 
martyrdom,  into  heaven  and  as  having  there  learned  the  song 
that  they  teach  those  who  have  survived  the  tribulation.  These 
sufferers,  whether  at  the  cost  of  patient  endurance  or  of  life, 
constitute  a  class  by  themselves  in  intimate  relation  to  Christ 
when  He  takes  possession  of  Zion.  That  the  second  company 
in  the  seventh  chapter  does  not  sing  this  song,  though  they  come 
out  of  the  great  tribulation,  is  of  no  special  import  unless  it  be 
in  testimony  of  the  fact  that  the  persecution  under  the  beast 
is  limited  in  location  as  well  as  in  duration.  During  this 
time  of  trouble    the  judgments  of  God  are  general,  affecting 


340  The   Unfolding    of   the   Ages  14 : 1-5 

all  classes.  The  persecutions  of  the  beast  are  specific,  affect- 
ing only  those  who  refuse  to  worship  him.  These  receive 
special  recognition.  Whether  enduring  the  persecution,  or 
dying  under  it,  they  are  alike  awarded. 

"  These  are  they  that  were  not  defiled  with  women,  for 
they  are  virgins.  These  are  they  who  follow  the  Lamb  wher- 
ever he  goeth.  These  were  purchased  from  among  men,  first- 
fruits  unto  God  and  to  the  Lamb.  And  in  their  mouth  was 
found  no  falsehood,  for  they  are  without  blame." 

The  Father's  name  written  upon  their  foreheads  marks  them 
out  as  having  refused  the  mark  of  the  beast  or  the  number 
of  his  name.  During  the  time  characterized  by  the  general 
denial  of  the  Father  they  remain  in  virgin  faithfulness  to 
Christ,  and  follow  Him  until  He  takes  possession  of  His  royal 
seat,  and  then  they  also  take  possession  with  Him. 


CHAPTER  XXVI 

THE  EVERLASTING  GOSPEL 

And  I  saw  another  angel  flying  in  mid-heaven,  having  the  everlasting 
gospel  to  announce  to  those  dwelling  upon  the  earth,  and  to  every 
nation  and  tribe  and  tongue  and  people,  saying  with  a  loud  voice, 
Fear  God  and  give  him  glory,  for  the  hour  of  his  judgment  is  come; 
and  worship  him  that  made  the  heaven  and  the  earth  and  the  sea  and 
the  fountains  of  waters.  And  another  angel  followed,  a  second,  say- 
ing, Babylon  the  Great  is  fallen,  is  fallen,  which  hath  made  all  nations 
to  drink  of  the  wine  of  the  fury  of  her  fornication.  And  another 
angel,  a  third,  followed  them,  saying  with  a  loud  voice.  If  any  one 
worshipeth  the  beast  and  his  image,  and  receiveth  a  mark  upon  his 
forehead  or  upon  his  hand,  he  shall  even  drink  of  the  wine  of  the  fury 
of  God,  which  is  mixed,  unadulterated,  in  the  cup  of  his  wrath ;  and 
he  shall  be  tormented  with  fire  and  brimstone  in  the  presence  of  the 
holy  angels  and  in  the  presence  of  the  Lamb.  And  the  smoke  of  their 
torment  ascendeth  up  to  the  ages  of  ages,  and  they  have  no  rest  day 
and  night  who  worship  the  beast  and  his  image,  and  whosoever 
receiveth  the  mark  of  his  name.  Here  is  the  patience  of  the  saints 
— those  who  keep  the  commandments  of  God  and  the  faith  of  Jesus. 
And  I  heard  a  voice  out  of  heaven  saying,  Write,  Blessed  are  the  dead 
who  die  in  [the]  Lord  from  henceforth.  Yea,  saith  the  Spirit,  that 
they  may  rest  from  their  labors;  for  their  works  follow  with  them. 
And  I  saw,  and  behold,  a  white  cloud,  and  upon  the  cloud  one  sitting 
like  a  Son  of  man,  having  upon  his  head  a  golden  crown,  and  in  his 
hand  [the]  sharp  sickle.  And  another  angel  came  out  of  the  temple, 
crying  with  a  loud  voice  to  him  that  sat  upon  the  cloud,  Put  forth  thy 
sickle  and  reap ;  for  the  hour  is  come  to  reap,  because  the  harvest  of  the 
earth  is  dried.  And  he  that  sat  upon  the  cloud  thrust  his  sickle  upon 
the  earth,  and  the  earth  was  reaped.  And  another  angel  came  out  of 
the  temple  which  is  in  heaven,  having  himself  also  a  sharp  sickle.  And 
another  angel  came  out  from  the  altar,  having  authority  over  fire; 
and  he  spake  with  a  loud  voice  to  him  that  had  the  sharp  sickle, 
saying,  Put  forth  thy  sharp  sickle,  and  gather  the  clusters  of  the  vine 
of  the  earth;  for  her  grapes  are  fully  ripe.  And  the  angel  thrust  his 
sickle  to  the  earth,  and  gathered  the  vine  of  the  earth,  and  cast  it 

341 


342  The    Unfolding    of    the    Ages  14 : 6-20 

into  the  great  winepress  of  the  wrath  of  God.  And  the  winepress 
was  trodden  without  the  city,  and  there  came  blood  out  of  the  wine- 
press unto  the  bits  of  the  horses  for  a  thousand  six  hundred  furlongs. — 
(Chapter  14:  6-20.) 

THE  rift  in  the  cloud,  through  which  Mount  Zion  is 
seen  with  the  Lamb  standing  upon  it,  is  only 
momentary.  It  assures  our  hearts,  however,  that 
Zion  shall  yet  be  lifted  above  the  hills  and  the  true 
David  enthroned  there.  The  vision  is  anticipatory,  as  is  that 
of  the  second  company  in  the  seventh  chapter,  and  we  are 
permitted  to  see  the  end  before  it  is  reached.  Our  examina- 
tion of  the  Psalms  in  which  Zion's  future  is  predicted  has 
shown  us  how  this  is  quite  in  accord  with  God's  manner.  He 
keeps  constantly  before  us  the  end  in  view,  and  then  shows  the 
successive  steps  that  lead  up  to  it.  The  Lamb  is  established 
upon  Mount  Zion  at  the  end  of  the  tribulation  period,  and  our 
attention  is  called  to  some  further  details  that  give  character  to 
these  final  days.  The  vision  is  followed  by  the  appearing  of  an 
"  angel  flying  in  mid-heaven,  having  the  everlasting  gospel  to 
announce  to  those  dwelling  upon  the  earth,  and  to  every  nation 
and  tribe  and  tongue  and  people,  saying  with  a  loud  voice. 
Fear  God  and  give  him  glory,  for  the  hour  of  his  judgment  is 
come ;  and  worship  him  that  made  the  heaven  and  the  earth 
and  the  sea  and  the  fountains  of  waters."  Two  other  angels 
follow.  One  proclaims  the  fall  of  Babylon,  and  the  other 
denounces  the  worshipers  of  the  beast.  These  three  proc- 
lamations constitute  the  subject-matter  of  "  the  everlasting 
gospel."  After  this  there  comes  a  voice  from  heaven,  declar- 
ing the  blessedness  of  the  dead  who  die  in  the  Lord  from  hence- 
forth.    Then  come  the  harvest  and  the  vintage. 

In  the  first  place,  what  are  we  to  understand  by  the  words, 
"the  everlasting  gospel"?  It  is  natural,  perhaps,  for  us  to 
think  of  this,  as  fhc  gospel  now  proclaimed  by  evangelical 
preachers.  This  thought  seems  to  be  confirmed  by  the  word, 
everlasting,  which  might  be  understood  to  indicate  that  this 


14 : 6-30  The    Everlasting    Gospel  343 

has  been  the  gospel  from  the  beginning.  If  this  everlasting 
gospel  reaches  back  to  the  garden  of  Eden,  where  God  pro- 
claimed man's  deliverance  from  the  bondage  into  which  he 
had  come,  then  plainly  it  refers  to  the  evangel  that  has  been 
sounding  down  through  the  centuries.  We  must  not,  how- 
ever, forget  that  the  Old  Testament  gospel,  with  its  promise  of 
deliverance  for  man  and  restoration  for  the  earth,  is  not  neces- 
sarily identical  with  the  gospel  proclaimed  after  the  resurrec- 
tion of  Christ.  The  original  announcement  was,  that  the 
Seed  of  the  woman  should  bruise  the  serpent's  head.  That, 
plainly,  is  a  gospel  of  judgment,  such  as  is  here  proclaimed  by 
the  angel  flying  in  mid-heaven.  Salvation  by  faith  through 
Christ,  with  a  corresponding  heavenly  inheritance,  is  not  found 
in  this  proclamation  of  the  angel,  nor  is  it,  except  in  veiled 
speech,  found  anywhere  in  the  Old  Testament.  The  good 
news  proclaimed  by  the  prophets  had  reference  to  the  coming 
of  Messiah,  and  the  establishment  of  His  kingdom.  It  was  a 
gospel  of  the  kingdom.  John  the  Baptist  was  a  preacher  of 
that  gospel.  His  brief  but  solemn  cry  in  the  wilderness  was : 
"  Repent  ye :  for  the  kingdom  of  heaven  is  at  hand."  He  him- 
self was,  in  answer  to  prophecy,  ''  The  voice  of  one  crying  in 
the  wilderness.  Prepare  ye  the  way  of  the  Lord,  make  his 
paths  straight"  (Luke  3:4).  When  the  Pharisees  and 
Sadducees  came  to  his  baptism,  he  said  unto  them :  "  O  genera- 
tion of  vipers,  who  hath  warned  you  to  flee  from  the  wrath  to 
come  ?  Bring  forth  therefore  fruits  meet  for  repentance :  and 
think  not  to  say  within  yourselves.  We  have  Abraham  to  our 
father :  for  I  say  unto  you,  that  God  is  able  of  these  stones  to 
raise  up  children  unto  Abraham.  And  now  also  the  axe  is 
laid  unto  the  root  of  the  trees :  therefore  every  tree  which 
bringeth  not  forth  good  fruit  is  hewn  down,  and  cast  into  the 
fire.  I  indeed  baptize  you  with  water  unto  repentance :  but 
he  that  cometh  after  me  is  mightier  than  I,  whose  shoes  I  am 
not  worthy  to  bear :  he  shall  baptize  you  with  the  Holy  Ghost, 
and  with  fire :  whose  fan  is  in  his  hand,  and  he  will  thor- 
oughly purge  his  floor,  and  gather  his  wheat  into  the  garner; 


344  The   Unfolding   of   the   Ages  14 : 6-20 

but  he  will  bum  up  the  chaff  with  unquenchable  fire  "  (Matt. 

This  gospel  proclaimed  by  John  was  a  call  to  national 
repentance  in  view  of  the  fact  that  the  kingdom  of  heaven 
was  at  hand.  In  other  words,  the  long-predicted  Messiah  was 
standing  at  the  door.  It  was  written  of  Him  that  He  would 
purge  "  the  blood  of  Jerusalem  from  the  midst  thereof  by  the 
spirit  of  judgment,  and  by  the  spirit  of  burning"  (Is.  4:4). 
In  this  character  He  is  announced  by  John,  who  answers  to 
Malachi's  prophecy :  "  Behold,  I  will  send  my  messenger,  and 
he  shall  prepare  the  way  before  me:  and  the  Lord,  whom  ye 
seek,  shall  suddenly  come  to  his  temple,  even  the  messenger 
of  the  covenant,  whom  ye  delight  in:  behold,  he  shall  come, 
saith  the  Lord  of  hosts.  But  who  may  abide  the  day  of  his 
coming?  and  who  shall  stand  when  he  appeareth?  for  he  is 
like  a  refiner's  fire,  and  like  fullers'  sope :  and  he  shall  sit  as 
a  refiner  and  purifier  of  silver:  and  he  shall  purify  the  sons 
of  Levi,  and  purge  them  as  gold  and  silver,  that  they  may 
offer  unto  the   Lord  an  offering   in   righteousness"    (Mal. 

Immediate  judgment  in  order  to  the  inauguration  of  the 
Messianic  kingdom  was  the  gospel  that  John  proclaimed.  The 
King  had  come,  and  He  would  thoroughly  purge  His  floor, 
and  gather  His  wheat  into  the  garner,  but  burn  the  chaff  with 
unquenchable  fire.  Such  a  message  has  been  the  burden  of 
all  past  prophecies  and  could  justly  be  termed  the  everlasting 
gospel. 

Both  John  and  Jesus  were  put  to  death  by  the  nation  to 
whom  this  gospel  was  proclaimed.  The  kingdom,  instead  of 
being  set  up  visibly  before  men,  took  altogether  another  form 
than  that  predicted  by  the  prophets.  Heaven  received  Him 
whom  the  world  had  cast  out,  and  Jehovah  said  unto  Him : 
"  Sit  thou  at  my  right  hand,  until  I  make  thine  enemies  thy 
footstool  "  (Ps.  no:  1). 

The  gospel  entrusted  to  Paul  is  a  very  different  one  from 
that  proclaimed  by  John  the  Baptist.     Paul's  commission  was 


14 : 6-30  The    Everlasting    Gospel  345 

of  far  wider  import.  On  the  road  to  Damascus  Jesus  said 
unto  him :  "  Rise,  and  stand  upon  thy  feet :  for  I  have  appeared 
unto  thee  for  this  purpose,  to  make  thee  a  minister  and  a  wit- 
ness both  of  these  things  which  thou  hast  seen,  and  of  those 
things  in  the  which  I  will  appear  unto  thee ;  delivering  thee 
from  the  people,  and  from  the  Gentiles,  unto  whom  now  I  send 
thee,  to  open  their  eyes,  and  to  turn  them  from  darkness  to 
light,  and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  forgiveness  of  sins,  and  inheritance  among  them  which 
are  sanctified  by  faith  that  is  in  me  "  (Acts  26:  16-18). 

This  commission  drives  Paul  beyond  the  boundaries  of 
Judaism,  and  enjoins  upon  him  the  proclamation  of  a  world- 
wide gospel.  We  have  long  since  seen  that  Israel's  history 
as  the  elect  people  of  God  was  suspended  when  Christ  was 
refused,  and  during  the  time  of  that  suspension  there  comes  in 
this  world-wide  proclamation  of  salvation  by  grace  through 
faith  in  Christ,  This  is  not  the  theme  of  the  Old  Testament 
preachers.  This  is  not  the  announcement  of  the  King  standing 
at  the  door;  it  is  not  the  declaration  of  impending  judgments 
to  purge  the  earth  and  prepare  it  for  the  establishing  of  the 
Messianic  kingdom ;  it  is  not  confined  to  the  Jewish  people ; 
it  is  a  message  for  all  men,  in  all  conditions  and  in  every  clime ; 
and  it  gives  assurance  of  salvation  by  grace;  and  joint-heirship 
with  Christ  to  an  inheritance  incorruptible,  undefiled,  and  that 
fadeth  not  away.  This  is  the  gospel  proclaimed  by  Paul,  and 
by  the  multitude  of  evangelical  preachers  since  his  day.  This 
is  not  "  the  everlasting  gospel,"  which  John  the  Baptist 
preached,  and  which  shall  be  preached  again  when  the  Church 
has  been  taken  up  out  of  the  world,  and  Israel's  history  once 
more  resumed.  The  angel,  flying  in  mid-heaven,  proclaims, 
not  Paul's  gospel  of  grace ;  but,  the  everlasting  gospel.  It  is 
one  of  judgment,  and  not  of  salvation  through  Christ.  These 
two  gospels  have  been  confused  by  all  that  have  failed  to  see 
the  distinction  in  dispensations  that  the  Scriptures  neverthe- 
less keep  distinct.  This  judgment-gospel  is  referred  to  in  our 
Lord's  great  prophecy  in  which  He  says :  "  This  gospel  of  the 


3 16  The    Unfolding   of   the   Ages  14 :  6-20 

kingdom  shall  be  preached  in  all  the  world  for  a  witness  unto 
all  nations;  and  then  shall  the  end  come"  (Matt.  24:  14). 

We  are  at  the  time  of  the  end,  and  this  everlasting  gospel 
of  the  kingdom  is  once  more  taken  up  and  proclaimed  as 
John  the  Baptist  proclaimed  it ;  and  every  nation  and  tribe  and 
tongue  and  people  shall  be  given  the  solemn  warning:  "  Fear 
God  and  give  him  glory,  for  the  hour  of  his  judgment  is 
come."  "  Fear  not,"  said  the  angel  to  the  shepherds,  "  for 
behold  I  bring  you  good  tidings  of  great  joy."  Here  the 
word  is:  "  Fear  not."  But  the  other  is:  "  Fear  God."  This 
"  Fear  God,"  nevertheless,  is  a  gospel  for  that  time  of  une- 
qualed  darkness  that  shall  precede  the  coming  of  the  Lord  in 
judgment.  Serious  tidings  it  may  be  to  some,  that  the  hour 
of  God's  judgment  is  come,  and  yet  it  is  good  tidings;  because 
only  through  such  judgments  can  the  deliverance  of  the  earth 
be  effected.  This  proclamation  of  God's  word  shall  not  return 
to  Him  void,  but  shall  accomplish  that  whereunto  He  sends 
it.  Into  the  sea  the  drag  net  shall  sink  and  gather  of  every 
kind.  When  that  net  is  full,  they  will  draw  it  to  the  shore, 
and  shall  gather  the  good  into  vessels,  but  shall  cast  the  bad 
away. 

"  So  shall  it  be  at  the  end  of  the  age :  the  angels  shall  come 
forth,  and  sever  the  wicked  from  among  the  just,  and  shall 
cast  them  into  the  furnace  of  fire:  there  shall  be  wailing  and 
gnashing  of  teeth  "  (Matt.  13:49-50). 

Jesus  saith  unto  them :  "  Have  ye  understood  all  these 
things?    They  say  unto  him,  Yea,  Lord." 

Alas,  how  little  after  all  did  they  understand!  And  have 
we  apprehended  much  more?  No,  despite  the  fact  that  we 
have  been  in  possession  of  the  long  record  of  past  ages  dur- 
ing which  the  things  which  happened  unto  Israel  happened 
unto  them  as  types,  and  were  written  for  our  admonition, 
upon  whom  the  ends  of  the  ages  are  come,  (i  Cor.  10:  11). 
Though  inheriting  the  accumulated  wisdom  of  these  centuries, 
we  are  slow  of  heart  to  believe ;  and  the  end  of  the  way  is 
wrapped  in  silent  mystery.     Divine  judgment,  ushering  in  the 


14 : 6-20  The    Everlasting    Gospel  347 

Millennial  reign  of  peace,  is  the  burden  of  the  Old  Testament 
gospel,  and  this,  when  evil  is  found  in  full  and  final  manifes- 
tation against  God,  is  to  be  proclaimed  again. 

"  Listen,"  says  Grant,  "  to  that  same  gospel  as  a  preacher 
of  old  declared  it.  With  what  rapture  of  exultation  does  he 
break  out  as  he  cries,  '  O  sing  unto  the  Lord  a  new  song ; 
sing  unto  the  Lord  all  the  earth;  ^ng  unto  the  Lord,  bless 
His  name,  show  forth  His  salvation  from  day  to  day.  Declare 
His  glory  among  the  nations.  His  marvelous  works  among  all 
the  peoples.  .  .  .  Tremble  before  Him  all  the  earth.  Say 
among  the  nations  that  the  Lord  reigneth,  the  world  also  is 
established  that  it  cannot  be  moved.  He  shall  judge  the  peo- 
ples with  equity.  Let  the  heavens  be  glad,  and  let  the 
earth  rejoice ;  let  the  sea  roar  and  the  fulness  thereof ;  let  the 
field  exult,  and  all  that  is  therein.  Then  shall  all  the  trees 
of  the  woods  sing  for  joy  before  the  Lord ;  for  He  cometh, 
for  He  cometh  to  judge  the  earth.  He  shall  judge  the  world 
with  righteousness,  and  the  peoples  with  His  truth'  (Ps.  96). 
Here  is  a  gospel  before  Christianity,  and  which  has  been 
sounding  out  all  through  Christianity,  whether  men  have 
heard  it  or  not.  This,  too,  is  the  echo  of  what  we  hear  in 
Eden  before  the  gate  of  the  first  paradise  shuts  upon  the  fallen 
and  guilty  pair,  that  the  Seed  of  the  woman  should  crush  the 
serpent's  head.  That  is  a  gospel  which  has  been  ringing 
through  the  ages  since,  which  may  w^ell  be  called  the  everlast- 
ing one.  Its  form  is  only  altered  by  the  fact  that  now  at 
last  its  promise  is  to  be  fulfilled.  '  Judgment '  is  to  '  return 
to  righteousness.'  The  rod  is  iron,  but  henceforth  in  the  Shep- 
herd's hand.  Man's  day  is  passed ;  the  day  of  the  Lord  is 
come,  and  every  blow  inflicted  shall  be  on  the  head  of  evil, 
the  smiting  down  of  sorrow  and  of  all  that  brings  it.  What 
can  he  be  but  rebel-hearted  who  shall  refuse  to  join  the 
anthem  when  the  King-Creator  comes  unto  His  own  again? 
The  angel-evangel  is  thus  a  claim  for  worship  from  all  people, 
and  to  Him  that  cometh  every  knee  shall  bow." 

The  second  angel  follows  with  the  announcement  that  Baby- 


348  The   Unfolding   of   the   Ages  14 : 6-30 

Ion  is  fallen.  Babylon  has  been  before  us  in  the  figure  of  the 
burning  mountain  cast  into  the  sea.  She  is  now  looming  up  in 
larger  proportions  to  fill  the  prophetic  place  assigned  to  her. 
Details  of  the  terrific  judgments  by  which  she  shall  be  finally 
overwhelmed  are  given  us  in  the  eighteenth  chapter,  where  the 
subject  will  come  up  for  full  consideration.  The  dark  shadow 
of  Babylon,  which  rested  so  heavily  on  the  Jewish  monarchy 
in  the  closing  years  of  the  Old  Testament  history,  once  more 
rises  round  them  in  these  last  days  with  its  menacing  power. 
The  great  enemy  of  Israel  in  the  past  is  to  be  the  great 
enemy  of  Israel  in  the  future,  and  once  again  Israel  shall 
lie  prostrate  beneath  this  power,  until,  by  the  delivering  judg- 
ments of  God,  she  shall  be  made  free  forever,  and  Babylon 
shall  sink  to  rise  no  more.  Only  the  announcement  of  the 
fact  is  here  given.  When  retributive  justice  shall  finally  over- 
take Babylon,  her  fall  shall  be  commensurate  with  the  terms  of 
prophecy  that  predict  it.  Our  examination  of  this  must  be 
deferred  for  the  present. 

The  third  angel  follows,  and  his  being  spoken  of  as  the 
third  one  would  seem  to  indicate  that  he  belongs  to  the  com- 
pany to  which  is  given  the  commission  to  proclaim  the  ever- 
lasting gospel.  This  angel's  denunciation  of  woe  against 
those  who  are  worshipers  of  the  beast  is  quite  in  accordance 
with  the  subject-matter  proclaimed  by  the  others.  It  follows 
immediately  after  the  proclamation  of  the  fall  of  Babylon, 
and  this  is  in  harmony  with  the  plea  found  in  the  eighteenth 
chapter,  where,  before  the  city  goes  down,  a  voice  from  heaven 
is  heard  saying,  "  Come  out  of  her,  my  people,  that  ye  partake 
not  of  her  sins,  and  that  ye  receive  not  of  her  plagues." 

Identification  with  the  beast  means  the  perishing  with  him 
when  the  final  metropolis  of  his  empire  is  overthrown.  "  If 
any  one  worshipeth  the  beast  and  his  image,  and  receiveth  a 
mark  upon  his  forehead  or  upon  his  hand,  he  shall  even  drink 
of  the  wine  of  the  fury  of  God,  which  is  mixed,  unadulterated, 
in  the  cup  of  his  wrath ;  and  he  shall  be  tormented  with  fire  and 
brimstone  in  the  presence  of  the  holy  angels  and  in  the  pres- 


14 : 6-20  The   Everlasting    Gospel  349 

ence  of  the  Lamb.  And  the  smoke  of  their  torment  ascendeth 
up  to  the  ages  of  ages,  and  they  have  no  rest  day  and  night 
who  worship  the  beast  and  his  image,  and  whosoever  receiveth 
the  mark  of  his  name." 

Thus  heavily  tolls  the  bell  before  Babylon  falls.  The  par- 
takers of  her  sins  are  warned  of  the  doom  that  awaits  them. 
Babylon  hath  filled  her  cup.  Nothing  but  inveterate  perver- 
sity and  unabsolved  iniquity  could  account  for  the  solemn 
emphasis  of  the  announcement  of  the  unending  plagues  that 
are  to  be  inflicted  upon  her.  The  call  to  come  forth  from  all 
participation  in  her  sins  shall  indeed  be  good  tidings  to 
those  who  hear  it,  and  they,  by  obedience  to  the  call,  shall 
escape  her  doom. 

Thus  the  word  gospel  is  true  to  its  significance,  and,  although 
here  it  is  but  a  proclamation  of  judgment,  it  is  nevertheless 
good  news  to  the  oppressed  of  the  beast,  who  can  see  no  way 
of  escape  except  through  the  delivering  judgments  of  One 
stronger  than  he.  This  earth-gospel  is  followed  by  another 
proclamation,  which  seems  especially  designed  for  those  who 
shall  give  heed  to  the  warning  voice  of  the  third  angel.  The 
death  warrant  has  been  written  against  them  that  refuse  to 
worship  the  image  of  the  beast.  Death  has  for  them  no  alterna- 
tive but  doom.  To  such  as  choose  death  there  is  given  a  special 
word  of  encouragement  and  comfort.  A  voice  from  heaven 
is  heard  saying :  "  Write,  Blessed  are  the  dead  who  die  in  the 
Lord  from  henceforth.  Yea,  saith  the  Spirit,  that  they  may 
rest  from  their  labors ;  for  their  works  follow  with  them." 

In  this  expression  there  is  no  difficulty  provided  we  keep 
before  us  the  time  to  which  it  applies.  The  limiting  clause 
here  is  found  in  the  words  from  henceforth;  and  yet  these 
are  the  very  words  that  give  force  to  its  meaning.  It  should 
scarcely  be  necessary  to  tell  us,  with  other  Scripture  in  our 
hands,  that  they  who  die  in  the  Lord  are  blessed.  Of  this 
fact  we  are  everywhere  given  assurance.  Even  Balaam,  apos- 
tate though  he  may  have  been,  could  still  say :  "  Let  me  die 
the  death  of  the  righteous,  and  let  my  last  end  be  like  his ! " 


350  The   Unfolding   of   the   Ages  14 : 6-20 

(Num.  23:  10).  To  die  in  the  Lord,  according  to  the  New 
Testament,  is  "  to  fall  asleep  in  Jesus,"  and  rest  in  undis- 
turbed repose  until  awakened  at  His  coming.  This  is  the  por- 
tion of  all  those  who  "  die  in  the  Lord,"  But,  as  we  have 
seen,  the  resurrection  of  "  the  dead  in  Christ  "  has  taken  place 
before  this  blessing  in  Revelation  is  announced.  During  the 
great  tribulation  they  that  are  loyal  to  God  have  no  prospect 
before  them  but  martyrdom  under  the  beast.  For  all  such 
there  is  need  of  some  especial  assurance  of  blessing.  This 
assurance  is  given  to  them  by  the  voice  that  speaks  from 
heaven  while  the  gospel  call  is  sounding :  "  Repent  ye :  for  the 
kingdom  of  heaven  is  at  hand."  All  opposing  powers  are 
about  to  fall,  and  the  long-predicted  kingdom  is  to  be  set 
up.  Dying,  therefore,  within  immediate  prospect  of  the 
establishment  of  the  kingdom,  might  seem  to  be  irreparable 
loss.  When  the  persecution  of  the  beast  begins,  the  voice 
from  heaven  declares:  "  Blessed  are  the  dead  who  die  in  [the] 
Lord  from  henceforth.  Yea,  saith  the  Spirit,  that  they  may 
rest  from  their  labors ;  for  their  works  follow  with  them," 
The  word  "  henceforth "  finds  its  own  justification  in  this 
interpretation. 

In  the  twentieth  chapter  the  apostle  says :  "  I  saw  the  souls 
of  those  that  were  beheaded  for  the  witness  of  Jesus  and  for 
the  word  of  God,  and  such  as  had  not  worshiped  the  beast  nor 
his  image,  and  had  not  received  the  mark  upon  their  forehead 
and  upon  their  hand ;  and  they  lived  and  reigned  with  Christ 
a  thousand  years,"  They  are  here  seen  in  possession  of  the 
blessing  proclaimed  by  the  voice  from  heaven.  Though  they 
died,  they  now  live  again,  and  reign  with  Christ.  Resurrection 
is  the  reward  of  their  martyrdom,  and  in  this  they  are  dis- 
tinguished from  the  rest  of  the  dead,  who  live  not  again  until 
the  thousand  years  are  finished.  Their  resurrection  from  the 
dead  is  also  declared  to  be  the  first  resurrection.  This  state- 
ment will  need  to  be  examined  more  fully  when  it  comes 
before  us  in  its  proper  i)lace. 

We  may  be  sure  that  this  blessed   proclamation   will   fall 


14 : 6-20  The    Everlasting    Gospel  351 

with  full  significance  upon  the  ears  of  those  who,  in  the  midst 
of  the  unparalleled  afflictions  of  those  days,  shall  remain  true 
to  their  convictions  of  right,  and  shall  resist  all  influence  put 
forth  to  induce  them  to  worship  the  beast,  or  to  receive  the 
mark  upon  their  forehead  and  upon  their  hand. 

The  chapter  closes  with  a  vision  of  the  harvest  and  the  vin- 
tage. A  clear  distinction  between  these  must  be  maintained 
if  we  are  to  understand  what  is  here  before  us. 

The  harvest  seems  to  be  identical  with  the  one  spoken  of 
in  the  thirteenth  of  Matthew.  The  wheat-field  mingled  with 
tares  is  plainly  enough  a  parable  of  the  present  Christian  dis- 
pensation. Respecting  the  tares  the  question  is :  "  Wilt  thou 
then  that  we  go  and  gather  them  up?  But  he  said,  Nay; 
lest  while  ye  gather  up  the  tares,  ye  root  up  also  the  wheat 
with  them.  Let  both  grow  together  until  the  harvest :  and  in 
the  time  of  harvest  I  will  say  to  the  reapers,  Gather  ye  together 
first  the  tares,  and  bind  them  in  bundles  to  burn  them:  but 
gather  the  wheat  into  my  barn"  (Matt.  13:28-30). 

Interpreting  this  parable  Jesus  says :  "  The  harvest  is  the 
end  of  the  age ;  and  the  reapers  are  the  angels.  As  therefore 
the  tares  are  gathered  and  burned  in  the  fire ;  so  shall  it  be 
in  the  end  of  this  age.  The  Son  of  man  shall  send  forth  his 
angels,  and  they  shall  gather  out  of  his  kingdom  all  things 
that  offend,  and  them  which  do  iniquity;  and  shall  cast  them 
into  a  furnace  of  fire:  there  shall  be  wailing  and  gnashing 
of  teeth.  Then  shall  the  righteous  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father.  Who  hath  ears  to  hear,  let 
him  hear  "  (Matt.  13:39-43)- 

The  question  still  remains,  Are  we  to  regard  this  harvest  as 
identical  with  the  one  in  Revelation?  This,  when  considered 
carefully,  would  seem  to  be  the  fact,  and  yet  there  appears  to 
be  a  very  serious  obstacle  in  the  way  of  such  a  theory.  If 
the  present  dispensation  is  represented  by  the  field  of  wheat 
and  tares,  then  it  is  evident  that  when  the  Lord  appears,  the 
wheat  is  all  gathered,  and  nothing  but  a  field  of  tares  remains. 
But  this  harvest  is  seven  years  before  our  Lord's  coming  to 


352  The   Unfolding   of  the   Ages  14 : 6-20 

establish  the  kingdom.  This  brief  intervening  period,  and 
in  the  whole  extent  of  it,  is  certainly  the  end  of  the  Jewish 
age.  At  the  beginning  of  this  period  the  wheat  is  to  be  gath- 
ered into  the  barn,  and  the  tares  to  be  bound  in  bundles  for 
burning.  The  gathering  of  the  wheat,  which  represents  the 
removal  of  the  Church  to  heaven,  leaves  on  earth  those  who 
have  made  a  mere  profession  of  Christianity  and  who  are 
represented  by  the  five  foolish  virgins.  (Matt.  25:  1-13).  The 
professing  church  remains  during  the  seven  years  in  which 
the  prophecies  of  the  Messianic  kingdom  are  brought  to  an 
issue.  It  is  to  be  noted,  however,  that  after  the  removal  of 
the  true  Church,  we  are  given  assurance  that  an  elect  company 
of  all  Israel,  and  also  a  great  multitude  from  all  nations,  shall 
pass  victoriously  through  the  great  tribulation  and  be  found 
in  fellowship  with  Christ  at  the  time  of  His  inauguration. 
Therefore  the  field  to  be  harvested  at  the  end  of  the  period 
shall  in  like  manner  be  one  of  wheat  mingled  with  tares.  The 
sessional  judgment  recorded  in  Matthew  (24:  31-46)  is  posi- 
tively at  the  end  of  the  seven  years,  and  in  immediate  con- 
nection with  the  establishment  of  the  kingdom.  By  this  time, 
then,  both  the  harvest  and  the  vintage  shall  be  over.  As  a 
matter  of  fact,  the  time  of  the  harvest,  as  well  as  the  time  of 
the  vintage,  would  seem  to  be  coextensive  with  these  final 
seven  years.  At  the  beginning  of  them,  as  we  have  seen,  the 
Son  of  man  sends  "  his  angels  with  a  great  sound  of  a  trum- 
pet, and  they  shall  gather  together  his  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other  "  (Matt.  24:  31). 
This  evidently  refers  to  the  gathering  and  sealing  of  the  one 
hundred  and  forty-four  thousand  of  chapter  seven,  after  which 
the  great  tribulation  begins.  The  zvhole  period  being  the  time 
of  harvest,  we  may  regard  the  removal  of  the  Church  as  the 
barley  harvest,  while  that  which  remains  to  be  gathered  in  at 
the  end  of  the  seven  years  may  be  regarded  as  the  wheat 
harvest. 

The  parable  of  the  sheep  and  the  goats,  which  is  one  of  dis- 
criminative judgment  at  the  end  of  the  seven  years,  is  at  any 


14 : 6-20  The    Everlasting    Gospel  353 

rate  a  harvest  where  our  Lord  gathers  before  Him  all  nations, 
and  passes  judgment  according  to  their  treatment  of  His 
brethren.  It  is  therefore,  apparently,  a  judgment  of  the  Gen- 
tiles. Such  is  certainly  a  harvest  of  the  earth,  and  may  be 
the  harvest  referred  to  in  our  passage  in  Revelation. 

In  the  vision  of  the  vintage  we  have  before  us  what  is  char- 
acteristic of  Israel  rather  than  of  the  Gentiles. 

"  Another  angel  came  out  of  the  temple  which  is  in  heaven, 
having  himself  also  a  sharp  sickle.  And  another  angel  came 
out  from  the  altar,  having  authority  over  fire;  and  he  spake 
with  a  loud  voice  to  him  that  had  the  sharp  sickle,  saying. 
Put  forth  thy  sharp  sickle,  and  gather  the  clusters  of  the  vine 
of  the  earth;  for  her  grapes  are  fully  ripe."  In  this  action 
the  vine  of  the  earth  is  gathered,  and  cast  into  the  great  wine- 
press of  the  wrath  of  God.  The  vine  of  the  earth  is  a  symbol 
constantly  employed  in  reference  to  Israel.  We  have  before 
considered  this  in  our  examination  of  the  eightieth  Psalm  and 
other  kindred  passages.  By  virtue  of  the  use  of  this  symbol 
in  a  different  application,  we  cannot  confine  its  meaning  alto- 
gether to  Israel,  and  yet  in  the  passage  before  us  it  would 
seem  that  Israel  alone  is  intended.  It  is  the  time,  as  we  have 
shown  repeatedly,  of  Jacob's  sorrow;  and  no  other  sym- 
bol could  more  fittingly  represent  and  characterize  that 
period. 

The  vine  of  the  earth  gathered  and  cast  into  the  great  wine- 
press of  the  wrath  of  God — this  is  the  language  used  by  the 
Spirit  to  define  the  character  of  the  sufferings  through  which 
Israel  must  yet  pass  in  order  to  be  perfected.  The  blood, 
issuing  from  the  winepress,  and  rising  to  the  bits  of  the  horses 
for  a  space  of  a  thousand  six  hundred  furlongs,  gives,  as 
perhaps  no  other  expression  so  accurately  could,  a  picture 
of  the  misery  following  the  terrific  judgments  that  are  yet  to 
overwhelm  the  world.  The  suggestion,  that  a  thousand  six 
hundred  furlongs  measure  the  length  of  Palestine,  is  of  value, 
if  it  can  be  shown  that  such  be  the  exact  length  of  the  Holy 
Land.     A  fact  such  as  this  would  be  another  indication  that 


354  The    Unfolding   of   the   Ages  14 : 6-20 

the  judgment  here  spoken  of  was  one  visited  more  especially 
upon  Israel.  The  winepress  is  also  suggestive  of  the  vision 
found  in  the  sixty-third  of  Isaiah,  where  the  conqueror  comes 
from  Edom  with  dyed  garments  from  Eozrah.  The  blood 
that  stains  his  raiment  is  the  blood  of  his  enemies.  In  Reve- 
lation the  winepress  speaks  of  Israel's  sorrows. 

Referring  to  the  very  time  under  consideration,  the  prophet 
Joel  brings  before  us  both  the  harvest  and  the  vintage.  "  For, 
behold,  in  those  days,  and  in  that  time,  when  I  shall  bring 
again  the  captivity  of  Judah  and  Jerusalem,  I  will  gather  all 
nations,  and  will  bring  them  down  into  the  valley  of 
Jehoshaphat;  and  I  will  plead  with  them  there  for  my  people 
and  for  my  heritage  Israel,  whom  they  have  scattered  among 
the  nations,  and  parted  my  land  "  (Joel  3:  1-2.  R.  V.) 

Here  the  valley  of  Jehoshaphat  is  plainly  indicated  as  the 
scene  of  the  sessional  judgment  spoken  of  in  the  twenty-fifth 
of  Matthew.  In  reference  to  the  harvest  and  the  vintage  he 
says :  "  Proclaim  ye  this  among  the  nations ;  prepare  war :  stir 
up  the  mighty  men ;  let  all  the  men  of  war  draw  near,  let  them 
come  up.  Beat  your  plowshares  into  swords,  and  your  pruning- 
hooks  into  spears :  let  the  weak  say,  I  am  strong.  Haste  ye, 
and  come,  all  ye  nations  round  about,  and  gather  yourselves 
together:  thither  cause  thy  mighty  ones  to  come  down,  O 
Lord.  Let  the  nations  bestir  themselves,  and  come  up  to  the 
valley  of  Jehoshaphat :  for  there  will  I  sit  to  judge  all  the 
nations  round  about.  Put  ye  in  the  sickle,  for  the  harvest 
is  ripe :  come,  tread  ye ;  for  the  winepress  is  full,  the  fats 
overflow;  for  their  wickedness  is  great.  Multitudes,  multi- 
tudes in  the  valley  of  decision!  for  the  day  of  the  Lord  is 
near  in  the  valley  of  decision.  The  sun  and  the  moon  are 
darkened,  and  the  stars  withdraw  their  shining.  And  the 
Lord  shall  roar  from  Zion,  and  utter  his  voice  from  Jeru- 
salem; and  the  heavens  and  the  earth  shall  shake:  but  the 
Lord  will  be  a  refuge  unto  his  people,  and  a  stronghold  to 
the  children  of  Israel.  So  shall  ye  know  that  I  am  the  Lord 
your  God,  dwelling  in  Zion  my  holy  mountain:  then   shall 


14 : 6-20  The    Everlasting    Gospel  355 

Jerusalem  be  holy,  and  there  shall  no  strangers  pass  through 
her  any  more  "  (Joel  3:  9-17.  R.  V.), 

Here  the  Gentiles  and  Israel  are  alike  under  consideration; 
the  Gentiles  answering  to  the  reaping  by  the  sickle,  and  Israel 
answering  to  the  vintage  of  the  winepress. 

Joel  goes  beyond  the  harvest  and  the  vintage  and  lets  the 
eye  rest  upon  the  reign  of  peace  and  blessing  that  shall  succeed. 
"And  it  shall  come  to  pass  in  that  day,  that  the  mountains 
shall  drop  down  sweet  wine,  and  the  hills  shall  flow  with  milk, 
and  all  the  brooks  of  Judah  shall  flow  with  waters;  and  a 
fountain  shall  come  forth  of  the  house  of  the  Lord,  and  shall 
water  the  valley  of  Shittim.  Egypt  shall  be  a  desolation,  and 
Edom  shall  be  a  desolate  wilderness,  for  the  violence  done  to 
the  children  of  Judah,  because  they  have  shed  innocent  blood 
in  their  land.  But  Judah  shall  abide  forever,  and  Jerusalem 
from  generation  to  generation.  And  I  will  cleanse  their 
blood  that  I  have  not  cleansed:  for  the  Lord  dwelleth  in 
Zion"  (Joel  3:  18-21.  R.  V.). 

The  howling  winds  of  the  tempest  are  heard  no  more.  The 
muttering  thunders  die  away.  The  morning  breaks  without  a 
cloud.  The  endless  day  has  come  and  peace  reigns  over  a 
world  redeemed. 


XXVII 

THE     SEA    OF    GLASS 

And  I  saw  another  sign  in  heaven,  great  and  wonderful,  seven 
angels  having  seven  plagues,  the  last,  for  in  them  is  completed  the 
indignation  of  God.  And  I  saw  as  it  were  a  sea  of  glass,  mingled  with 
fire ;  and  those  that  had  gained  the  victory  over  the  beast  and  over 
his  image  and  over  the  number  of  his  name,  standing  upon  the  sea  of 
glass,  having  harps  of  God.  And  they  sing  the  song  of  Moses,  the  ser- 
vant of  God,  and  the  song  of  the  Lamb,  saying.  Great  and  wonderful 
are  thy  works,  Lord  God  Almighty;  righteous  and  true  are  thy  ways, 
O  King  of  Ages.  Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy 
name?  For  thou  only  art  holy;  for  all  nations  shall  come  and  worship 
before  thee,  because  thy  righteous  acts  have  been  made  manifest.  And 
after  these  things  I  saw,  and  the  temple  of  the  tabernacle  of  witness 
was  opened  in  heaven :  and  there  came  out  of  the  temple  the  seven 
angels  who  had  the  seven  plagues,  clothed  with  pure  bright  linen,  and 
girt  about  the  breasts  with  golden  girdles.  And  one  of  the  four  living 
beings  gave  to  the  seven  angels  seven  golden  bowls,  full  of  the  indig- 
nation of  God,  who  liveth  to  the  ages  of  ages.  And  the  temple  was 
filled  with  smoke  from  the  glory  of  God  and  from  His  power;  and  no 
one  was  able  to  enter  into  the  temple  until  the  seven  plagues  of  the 
seven  angels  were  completed. —  (Chapter  15.) 

ONCE  more  the  clouds  are  parted  and  for  the  last 
time  before  the  final  judgment  falls.  The  sign, 
which  John  declares  to  be  "  great  and  wonderful," 
is  a  vision  of  "  seven  angels  having  seven  plagues." 
These  are  the  last,  for  in  them  is  completed  the  indignation 
of  God.  The  nature  and  effect  of  the  plagues  will  come  before 
us  when,  in  the  following  chapter,  we  consider  their  infliction. 
The  pouring  out  of  these  vials  of  wrath  brings  to  a  full  end 
the  mystery  of  the  divine  patience  and  government.  These 
judgments  are  absolutely  final  and  bring  to  an  end  the  present 
order  of  things.     The  scepter,  so  long  apparently  out  of  the 

356 


15  The    Sea    of    Glass  357 

hand  of  Christ,  is  now  to  be  taken  by  Him  permanently,  and 
the  kingdom  for  which  the  world  has  long  waited  is  at  last 
to  be  established  in  perfect  righteousness. 

During  the  long  ages  of  man's  misrule,  God,  though  silent, 
has  been  sovereign  over  all.  Evil  has  not  been  without 
restraint,  and  eternal  counsels  have  remained  unchanged. 
When  Moses  received  his  commission  to  deliver  Israel,  he 
said  to  God :  "  They  will  not  believe  me,  nor  hearken  unto 
my  voice:  for  they  will  say,  The  Lord  hath  not  appeared  unto 
thee.  And  the  Lord  said  unto  him.  What  is  that  in  thine 
hand?  And  he  said,  A  rod.  And  he  said,  Cast  it  on  the 
ground.  And  he  cast  it  on  the  ground,  and  it  became  a  ser- 
pent ;  and  Moses  fled  from  before  it.  And  the  Lord  said  unto 
Moses,  Put  forth  thine  hand,  and  take  it  by  the  tail.  And 
he  put  forth  his  hand,  and  caught  it,  and  it  became  a  rod  in 
his  hand :  That  they  may  believe  that  the  Lord  God  of  their 
fathers,  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God 
of  Jacob,  hath  appeared  unto  thee  "  (Ex.  4:  1-5). 

The  rod,  symbol  of  the  rod  of  power  in  Christ's  hand,  was 
not  wrenched  from  the  hand  of  Moses.  He  cast  it  to  the 
ground  and  it  remained  a  serpent  only  while  out  of  his  hand. 
The  power  of  Christ  abides  with  Him.  The  rod,  temporarily 
out  of  His  hand,  has  taken  the  form  of  a  serpent,  but  the 
power  of  Satan  can  be  exercised  only  as  long  as  Christ  wills. 
When  He  shall  stretch  forth  His  hand  and  take  the  scepter, 
which  for  the  time  being  has  been  voluntarily  surrendered  by 
Him,  then  the  rule  of  the  serpent  shall  be  over,  and  Christ's 
everlasting  kingdom  established.  The  brief  rebellion  that 
follows  the  Millennial  reign  is  permitted  for  the  all-sufflcient 
reason,  that  man  must  learn  fully  and  finally  the  lesson  of  his 
own  utter  helplessness  in  the  presence  of  unrestrained  evil.  The 
retributive  justice  which  overtakes  these  offenders  in  their 
last  revolt  is  so  swift  and  overwhelming,  that  we  may  justly 
regard  the  pouring  out  of  the  seven  vials  of  indignation  as 
constituting  a  part  of  the  final  judgment.  It  is  at  least  final 
in  this,  that  it  brings  to  a  full  end  the  Jewish  age  and  intro- 


368  The   Unfolding   of   the   Ages  15 

duces  the  Millennium.  The  vials  are  conclusive  judgments, 
and  so  terrific  are  they,  that  the  theme  of  the  song  that 
introduces  them  is  regarded  by  the  apostle  as  "  great  and 
wonderful." 

They  are  not  permitted  to  smite  the  earth  until,  after  the 
usual  manner,  we  are  given  a  glimpse  of  what  lies  beyond 
the  storm  when  its  force  is  spent. 

The  sea  of  glass  ''  mingled  with  fire  "  is  not  the  same  as  in  the 
fourth  chapter.  The  words  "  mingled  ivith  Hre  "  are  the  dif- 
ferentiating terms.  The  sea,  in  both  places,  naturally  suggests 
that  sea  of  water  in  the  temple,  which  was  used  for  purposes  of 
purification.  A  sea  of  glass,  or  a  sea  of  crystal,  is  the  figure 
of  stability.  The  company  of  the  fourth  chapter  and  the  one 
shown  here  have  reached  a  place  beyond  all  changes.  They 
are  redeemed,  and  there  is  no  longer  any  need  of  purification 
for  them.  They  have  escaped  altogether  the  pollution  of  the 
world,  and  are  fixed  in  their  eternal  relationship  with  God. 
The  second  company  is  not,  of  course,  identical  with  the  first. 
It  has  reached  the  place  of  fixed  purity,  but  the  sea  of  glass 
that  testifies  to  this  is  here  seen  "  mingled  with  fire." 

According  to  the  apostle  Peter,  fire  is  a  symbol  of  the 
various  trials  permitted  of  God  for  the  proving  of  faith.  In 
the  days  immediately  prior  to  the  execution  of  the  beast  there 
will  be  given  unusual  opportunity  for  faith  to  make  itself 
manifest,  and  this,  in  the  end,  shall  have  full  recognition  by, 
and  be  owned  of,  God.  The  saints  of  that  time  shall  be  put 
to  grief  by  various  trials,  that  the  proving  of  their  faith, 
"  being  much  more  precious  than  of  gold  that  perisheth, 
though  it  be  tried  with  fire,  might  be  found  unto  praise  and 
honour  and  glorv  at  the  appearing  of  Jesus  Christ  "  ( i  Pet. 
1:7). 

The  sea,  therefore,  on  which  these  victors  stand  is  "  mingled 
with  fire,"  and  this  speaks  of  the  trials  by  which  their  faith 
is  perfected,  and  their  purification  accomplished.  This  com- 
pany on  the  sea  of  glass  is  kept  distinct  from  all  others  in 
Revelation,  and  is  composed  of  such  as  have  gained  the  vie- 


15  The    Sea    of    Glass  359 

tory  over  the  beast,  and  over  his  image,  and  over  the  number 
of  his  name. 

If  the  company  of  the  fourteenth  chapter  be,  as  has  been  sug- 
gested, composed  of  those  who  survive  the  persecutions  of 
the  beast,  then  this  company  should  consist  of  those  who  have 
gained  the  victory  by  martyrdom.  They  are  spoken  of  as 
having  "  harps  of  God,"  and  this  is  in  keeping  also  with  what 
we  have  in  the  fourteenth  chapter.  There  the  harpers  sing  "  a 
new  song  before  the  throne,"  which  the  survivors  of  the 
persecution  learn  from  them. 

The  harp — though  of  much  earlier  use — did  not  give  forth 
its  full-toned  melody  until  it  came  into  the  hands  of  David. 
The  harp  is  a  symbol  of  nature,  inanimate  and  silent,  until 
glorious  harmonies  are  evoked  from  it  by  the  touch  of  man. 
The  harp-strings  swept  by  the  fingers  of  David  produced  the 
delivering  music  for  Saul.  The  glorious  harmonies  acted 
directly  upon  Saul  rather  than  upon  Satan.  "  It  came  to 
pass,  when  the  evil  spirit  from  God  was  upon  Saul,  that  David 
took  an  harp,  and  played  with  his  hand :  so  Saul  was  refreshed, 
and  was  well,  and  the  evil  spirit  departed  from  him  "  (i  Sam. 
16:23). 

In  the  days  to  come  nature  shall  respond  to  the  touch  of 
One  greater  than  David.  The  framework  of  creation  shall 
constitute  a  mighty  harp  producing  a  melody  that  shall  exert 
a  sweeter  charm  than  David's  upon  the  souls  of  men.  From 
Israel  the  evil  spirit  shall  depart,  and  the  delivering  music 
shall  roll  through  the  universe  and  become  at  last  the  eternal 
anthem  of  all  the  redeemed. 

These  harpers  of  Revelation  are  the  Sauls  that  have  been 
set  free  by  the  music  of  David's  harp,  and  through  suffering 
have  acquired  the  ability  to  sound  the  depths  of  nature  and 
make  it  vocal  with  their  own  touch.  They  sing  upon  a  sea 
of  glass  "The  song  of  Moses,  the  servant  of  God,  and  the  song 
of  the  Lamb."  These  songs,  though  brought  in  perfect  har- 
mony here,  are  two,  not  one.  The  song  of  Moses  is  found 
in  the  fifteenth  chapter  of  Exodus,  and  was  sung  on  the  day 


360  The   Unfolding   of   tub   Ages  15 

when  the  Lord  saved  Israel  out  of  the  land  of  their  bondage. 
It  proclaims  the  glorious  triumph  of  Jehovah  in  the  over- 
throw in  the  sea  of  Israel's  enemy.  How  exultingly  they 
sing :  "  Thy  right  hand,  O  Lord,  is  become  glorious  in 
power :  thy  right  hand,  O  Lord,  hath  dashed  in  pieces  the 
enemy.  And  in  the  greatness  of  thine  excellency  thou  hast 
overthrown  them  that  rose  up  against  thee :  thou  sentest  forth 
thy  wrath,  which  consumed  them  as  stubble"  (Ex.  15:  6-7). 
The  full  significance  of  this  song  shall  appear  when  the  singers 
upon  the  crystal  sea  sing  it  with  the  accompaniment  of  the 
harps  of  God. 

The  plagues  about  to  be  inflicted  are  suggestive  of  those  in 
Egypt  that  brought  about  deliverance  for  Israel.  That  re- 
demption was  a  type  of  the  full  salvation  set  forth  in 
Revelation.  It  is,  however,  a  double  type,  having  significance 
for  us  as  well  as  for  Israel. 

It  is  for  us,  because  "  Christ  our  passover  is  sacrificed  for 
us"  (i  Cor.  5:7).  Sheltered  by  the  blood  of  Christ,  we 
escape  the  judgment  that  shall  overtake  the  world.  The  story 
of  Israel's  redemption  from  Egypt  is  the  typical  story  of  our 
own,  and  the  song  of  that  deliverance  is  therefore  the  song 
of  the  Lamb. 

In  the  coming  day  this  same  blessed  song  shall  have  its 
full  meaning  for  Israel  too.  While  their  enemies  are  held  in 
check,  they  shall  sing  as  of  old :  "  By  the  greatness  of  thine 
arm  they  shall  be  as  still  as  a  stone ;  till  thy  people  pass  over, 
O  Lord,  till  the  people  pass  over,  which  thou  hast  purchased. 
Thou  shalt  bring  them  in,  and  plant  them  in  the  mountain  of 
thine  inheritance,  in  the  place,  O  Lord,  which  thou  hast  made 
for  thee  to  dwell  in,  in  the  Sanctuary,  O  Lord,  which  thy  hands 
have  established.  The  Lord  shall  reign  for  ever  and  ever  " 
(Ex.  15:  16-18). 

The  text  of  the  song  is  now  given  us :  "  Great  and  won- 
derful are  thy  works,  Lord  God  Almighty ;  righteous  and  true 
are  thy  ways,  O  King  of  Ages.  Who  shall  not  fear  thee,  O 
Lord,  and  glorify  thy  name?  for  thou  only  art  holy;  for  all 


15  The    Sea    of    Glass  361 

nations  shall  come  and  worship  before  thee,  because  thy  right- 
eous acts  have  been  made  manifest."  After  full  redemption 
has  been  accomplished,  the  voices  of  all  the  redeemed  shall  unite 
in  the  testimony,  that  He  who  alone  has  title  to  be  the  King 
of  Ages  has  acted  in  ways  that  are  righteous  and  true.  In 
the  mystery  of  the  past,  and  in  that  of  this  present  dispensa- 
tion, this  may  be  disputed ;  but  when  tlije  darkness  that  has 
covered  the  earth  is  banished,  and  the  works  of  the  Almighty 
are  made  manifest,  then  also  shall  the  ways  of  the  King  of 
Ages  be  fully  vindicated. 

The  theme  of  the  everlasting  gospel  was :  "  Fear  God  and 
give  him  glory,  for  the  hour  of  his  judgment  is  come." 
Now,  when  the  storm  of  judgment  is  over,  the  song  of  the 
redeemed  is :  "  Who  shall  not  fear  thee,  O  Lord,  and  glorify 
thy  name?"  The  summons  to  fear  God  and  glorify  Him  is 
fully  justified  by  the  fact  that  He  only  is  holy.  Patiently,  but 
thoroughly,  He  has  wrought  through  all  the  ages,  and  though 
His  judgments  have  been  unsearchable,  and  His  ways  past 
finding  out,  yet  in  the  end  He  is  found  to  be  holy,  and  to  have 
always  acted  according  to  the  requirements  of  His  own 
nature. 

All  the  nations  shall  come  and  worship  before  Him,  because 
His  righteous  acts  have  been  made  manifest.  Here  again  we 
are  brought  to  the  beginning  of  the  Millennial  reign  of  peace. 
The  words  of  the  song  itself  seem  to  be  borrowed  from  the 
eighty-sixth  Psalm.  "All  nations  whom  thou  hast  made  shall 
come  and  worship  before  thee,  O  Lord;  and  shall  glorify  thy 
name.  For  thou  art  great,  and  doest  wondrous  things :  Thou 
art  God  alone  "  (Ps.  86:  9-10). 

This  Psalm  is  a  prophecy,  and  the  song  in  Revelation  is  the 
fulfillment  of  it.  The  end  to  which  it  looks  may  seem  to  us 
far  away  still,  and  yet  all  prophetic  Scriptures  unite  in  their 
testimony  that  these  words  shall  become  literally  true.  Nay, 
more,  these  very  prophecies  are  confirmed  by  the  oath  of 
Jehovah.  "  I  have  sworn  by  myself,  the  word  is  gone  out 
of  my  mouth  in  righteousness,  and  shall  not  return,  That  unto 


363  The   Unfolding    of   the   Ages  15 

me  every  knee  shall  bow,  every  tongue  shall  swear"  (Is. 
45:23). 

The  lifting  of  David's  throne  from  its  ruins  means  blessing 
for  the  whole  earth.  Indeed  for  this  the  world  waits,  and  with- 
out this  the  blessing  cannot  be.  Israel's  blessing  is  not  without 
its  effect  upon  the  surrounding  nations.  It  shall  come  to  pass 
in  that  day,  saith  the  Lord,  "  that  I  will  gather  all  nations  and 
tongues;  and  they  shall  come,  and  see  my  glory"  (Is.  66: 
18).  For  this  day  we  wait,  and  its  sure  dawning  is  predicted 
by  all  the  voices  of  the  prophets.  Christ  is  indeed  the  King 
of  Ages,  and  apart  from  Him  all  ages  are  without  signifi- 
cance. 

Before  the  final  vials  of  wrath  are  poured  out,  the  temple  of 
the  tabernacle  of  testimony  is  opened  in  heaven.  It  is,  literally, 
the  sanctuary  of  the  temple,  the  very  dwelling  place  of  God 
Himself.  Out  of  His  presence  come,  as  if  especially  com- 
missioned by  Himself,  the  seven  angels  who  have  the  seven 
plagues.  They  are  "  clothed  with  pure  bright  linen,  and  girt 
about  the  breasts  with  golden  girdles."  These  are  priestly 
garments,  and  are  the  same  as  those  in  which  the  Son  of 
man  is  arrayed  as  He  stands  in  judgment  in  the  midst  of  the 
lampstands.  (Chapter  i :  13).  The  golden  girdles  may  speak 
of  His  heart's  affection  held  in  restraint  by  the  divine  right- 
eousness. The  vials  of  wrath  are  necessary.  Divine  holi- 
ness requires  that  they  shall  be  poured  out.  The  end  in  view 
is  full  and  final  deliverance.  Thus  the  heart  of  God  is  bound, 
while  His  "  strange  work  "  of  judgment  goes  on.  But  only 
through  such  judgments  can  the  world  be  purged  of  iniquity, 
and  made  the  seat  of  the  throne  of  the  King  of  Ages. 

Here,  as  in  other  places,  the  cherubim  are  seen  in  connec- 
tion with  the  execution  of  judgment.  "  One  of  the  four 
living  beings  gave  to  the  seven  angels  seven  golden  bowls, 
full  of  the  indignation  of  God,  who  liveth  to  the  ages  of 
ages."  The  administration  of  divine  government  is  one  and 
the  same  throughout  its  whole  extent.  The  cherubim  that 
keep  the  estate  in  which  they  were  created  abide  in  glory, 


15  The    Sea    of    Glass  363 

and  in  the  continual  exercise  of  those  functions  originally 
bestowed  upon  them. 

The  delivering  of  the  bowls  into  the  hands  of  the  seven 
angels  is  followed  by  a  volume  of  smoke  that  fills  the  sanc- 
tuary. Once  more  clouds  and  darkness  are  round  about  God. 
We  are  carried  back  into  the  Old  Testament  conception.  The 
reserve,  so  characteristic  of  the  old  dispensation,  is  again 
manifest.  Judgment  implies  sin  and,  therefore,  distance  from 
God.  The  clouds  are  about  Him  until  judgment  is  past.  No 
one  is  able  to  enter  into  the  temple  until  the  seven  plagues  of 
the  seven  angels  are  completed. 

"  Blessed  are  the  pure  in  heart :  for  they  shall  see  God." 
From  all  others,  clouds  and  darkness  shall  for  ever  hide  Him. 
These  last  judgments  are  to  issue  in  the  full  cleansing  of  the 
earth,  and  this  shall  reach  to  the  very  fountain  of  all  iniquity, 
— the  human  heart.  With  the  human  heart  made  pure,  the 
clouds  that  shut  God  in  shall  vanish  away,  and  then  the  taber- 
nacle of  God  shall  be  with  men,  and  they  shall  be  His  people, 
and  God  Himself  shall  be  with  them  and  be  their  God. 


XXVIII 

THE     SEVEN      GOLDEN      BOWLS 

And  I  heard  a  great  voice  out  of  the  temple  saying  to  the  seven 
angels,  Go  and  pour  out  the  seven  bowls  of  the  indignation  of  God 
upon  the  earth.  And  the  first  went  and  poured  out  his  bowl  upon  the 
earth,  and  there  came  an  evil  and  grievous  sore  upon  the  men  who 
had  the  mark  of  the  beast  and  who  worshiped  his  image.  And  the 
second  poured  out  his  bowl  upon  the  sea,  and  it  became  blood  as  of  a 
dead  man,  and  every  living  soul  died,  [even]  things  that  are  in  the 
sea.  And  the  third  poured  out  his  bowl  upon  the  rivers  and  springs 
of  waters,  and  they  became  blood.  And  I  heard  the  angel  of  the 
waters  saying.  Thou  art  righteous,  who  art  and  who  wast,  the  holy 
one,  because  thou  hast  judged  thus;  for  they  have  shed  the  blood  of 
saints  and  of  prophets,  and  thou  hast  given  them  blood  to  drink;  they 
are  worthy.  And  I  heard  the  altar  saying,  Yea,  Lord  God  Almighty, 
true  and  righteous  are  thy  judgments.  And  the  fourth  poured  out 
his  bowl  upon  the  sun,  and  it  was  given  to  it  to  scorch  men  with  fire; 
and  men  were  scorched  with  great  scorching,  and  blasphemed  the 
name  of  God,  who  had  authority  over  these  plagues ;  and  repented 
not  to  give  him  glory.  And  the  fifth  poured  out  his  bowl  upon  the 
throne  of  the  beast,  and  his  kingdom  became  darkened;  and  they 
gnawed  their  tongues  for  pain,  and  they  blasphemed  the  God  of  heaven, 
because  of  their  pains  and  their  sores ;  and  repented  not  of  their  works. 
And  the  sixth  poured  out  his  bowl  upon  the  great  river  Euphrates; 
and  its  water  was  dried  up,  that  the  way  of  the  kings  from  the  sun- 
rising  might  be  prepared.  And  I  saw  out  of  the  mouth  of  the  dragon, 
and  out  of  the  mouth  of  the  beast,  and  out  of  the  mouth  of  the  false 
prophet,  three  unclean  spirits,  like  frogs;  for  they  are  spirits  of 
demons,  doing  signs,  which  go  forth  unto  the  kings  of  the  whole 
habitable  earth  to  gather  them  together  unto  the  war  of  the  great  day 
of  God  Almighty.  (Behold  I  come  as  a  thief.  Blessed  is  he  that 
watcheth  and  kecpeth  his  garments,  lest  he  walk  naked  and  they  see 
his  shame).  And  he  gathered  them  together  unto  the  place  called 
in  the  Hebrew  tongue,  Har-Magedon.  And  the  seventh  poured  out 
his  bowl  upon  the  air;  and  there  came  out  a  great  voice  out  of  the 
temple,  from  the  throne,  saying.  It  is  done.  And  there  were  lightnings, 
and  voices,  and  thunders ;  and  there  was  a  great  earthquake,  such  as 

364 


16  The   Seven   Golden   Bowls  365 

had  not  been  since  men  were  upon  the  earth,  such  an  earthquake, 
so  great.  And  the  great  city  was  divided  into  three  parts ;  and  the 
cities  of  the  nations  fell ;  and  Babylon  the  great  came  into  remem- 
brance before  God  to  give  her  the  cup  of  the  wine  of  the  indignation 
of  his  wrath.  And  every  island  fled,  and  the  mountains  were  not 
found;  and  a  great  hail,  as  of  a  talent  weight,  cometh  down  out  of 
heaven  upon  men ;  and  men  blasphemed  God  because  of  the  plague  of 
hail,  because  the  plague  of  it  is  exceeding  great. —  (Chapter  i6.) 

THE  temple,  as  we  have  seen,  has  been  filled  with 
smoke,  and  all  access  denied  until  the  seven  vials 
of  wrath  should  be  poured  out.  Clouds  and  dark- 
ness are  round  about  God  while  this  last  judgment 
is  executed.  The  voice  out  of  the  temple  is,  therefore,  the 
voice  of  God.  Divine  wisdom  governs  all.  The  judgments 
of  the  vials  are  both  deliberate  and  conclusive.  They  are  not 
coextensive  with  the  trumpets,  though  the  first  four  of  them 
fall  where  the  first  four  trumpet- judgments  fell,  and  in  the 
same  order.  The  vials  are  in  immediate  connection  with  the 
end,  and  are  of  specific  restriction.  They  appear  to  be  cumu- 
lative, and  they  terminate  only  when  the  whole  realm  of  Satan 
is  shaken. 

The  first  vial  is  poured  out  upon  the  earth,  and  the  result 
is  the  outbreak  of  "  an  evil  and  grievous  sore  upon  the  men 
who  had  the  mark  of  the  beast  and  who  worshiped  his  image." 
These  successive  judgments  seem  to  be  in  immediate  relation 
to  the  beast  and  his  followers,  who  meet  their  doom  on  the 
battlefield  of  Har-Magedon.  An  "  evil  and  grievous  sore " 
is  the  sure  symbol  of  the  outbreak  of  some  inner  corruption. 
By  this  judgment  the  moral  condition  of  the  heart  is  brought 
to  the  surface  and  fully  exposed.  It  will  show,  and  it  appears 
to  be  executed  for  the  purpose  of  showing,  that  in  those  days 
there  shall  be  no  longer  any  restraint  upon  the  corruptions 
of  the  human  heart ;  and  external  proof  shall  not  be  wanting 
to  demonstrate  what  man  is  morally.  Jesus,  in  His  denun- 
ciation of  the  scribes  and  Pharisees,  said :  "  Woe  unto  you, 
scribes  and  Pharisees,  hypocrites!  for  ye  are  like  unto  whited 


366  The   Unfolding   oi    the   Ages  16 

sepulchres,  which  indeed  appear  beautiful  outward,  but  are 
within  full  of  dead  men's  bones,  and  of  all  uncleanness.  Even 
so  ye  also  outwardly  appear  righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity  "  (Matt.  23  :  27-28).  At 
the  end  of  the  age  no  such  external  covering  shall  be  per- 
mitted. Worshipers  of  the  beast  shall  be  compelled  to  exhibit 
themselves  in  the  full  reality  of  what  they  are  morally,  and  in 
the  sight  of  all  men. 

The  plagues  themselves  are  suggestive  of  those  sent  upon 
Egypt  at  the  time  of  Israel's  deHverance.  That  deliverance 
was  without  doubt  typical  of  the  one  accomplished  here.  The 
plagues,  as  in  Egypt,  are  to  be  inflicted  not  only  for  the  deliv- 
erance of  Israel,  but  for  a  testimony  also  of  God's  judgment 
upon  Israel's  enemies.  The  apostle  Paul  has,  in  the  epistle 
to  the  Romans,  shown  us  what  man  is  naturally.  The  moral 
condition  therein  revealed  is  now  found  commonly  enough 
wherever  in  the  world  the  restraining  power  of  the  Holy 
Spirit  does  not  check  the  natural  tendencies  of  the  human 
heart.  This  natural  condition  of  man  shall  manifest  itself, 
not  secretly  as  is  often  the  case  now,  but  outwardly  and 
generally  when,  in  the  last  days,  the  worshipers  of  the  beast 
shall  make  manifest  their  bestial  nature.  Moral  character  is 
not  attributable  to  beasts.  They  may  be  unmoral,  but  they  are 
not  immoral.  Man  acting  like  a  beast  is  both  immoral  and 
responsible.  The  beast  worshipers  upon  whom  the  first  vial 
is  poured  out  are  plainly  of  such  character.  They  shall  mani- 
fest themselves  as  being  what  they  are  by  giving  free  rein 
to  the  lusts  that  possess  them.  The  furious  outburst  of  human 
passion  that  flamed  forth  in  the  French  Revolution  has  been 
regarded  by  some  of  the  historical  interpreters  as  the  fulfill- 
ment of  this  prophecy. 

Elliott  regards  the  first  six  vials  as  covering  the  entire 
era  of  the  French  Revolution.  These  vials,  however,  are  con- 
nected so  obviously  with  the  Second  Coming  of  our  Lord, 
that  there  is  no  possibility  of  their  having  been  fulfilled  by  the 
events  of  the  French  Revolution,    Their  fulfillment  lies  in  the 


16  The   Seven   Golden   Bowls  367 

future  and  in  immediate  relation  to  the  Second  Coming  of 
Christ.  The  French  Revolution  may  nevertheless  represent 
what  shall  yet  take  place,  when  all  social  and  moral  evil  shall 
be  no  longer  restrained,  and  atheism  and  vice  shall  together 
run  riot.  Such  awful  scenes  as  were  enacted  in  Paris,  when 
God  was  given  up  and  the  lusts  of  men  deified,  shall  again 
be  manifested,  and  more  widely  too  in  these  last  days  when 
the  worship  of  God  shall  be  exchanged  for  the  worship  of 
the  beast. 

The  second  vial  is  poured  upon  the  sea,  which  becomes  "  as 
the  blood  of  a  dead  man."  Elliott  considers  this  as  prophetic 
of  the  great  naval  zvar,  following  the  French  Revolution  till 
the  fall  of  Napoleon,  in  which  "  were  destroyed,"  he  says, 
"  nearly  two  hundred  ships  of  the  line,  between  three  and  four 
hundred  frigates,  and  an  almost  incalculable  number  of  ves- 
sels of  war  and  ships  of  commerce."  He  also  quotes  Dr. 
Keith  as  saying,  "  that  the  whole  history  of  the  world  does 
not  represent  such  a  period  of  naval  war,  destruction,  and 
bloodshed."  These  things,  however,  cannot  be  more  than  the 
historical  illustration  of  the  effect  produced  upon  the  nations 
by  the  pouring  out  of  this  second  vial  of  wrath.  The  language 
conveys  the  thought  of  a  more  awful  calamity  than  that  pro- 
duced by  "  great  naval  disasters  and  the  destruction  of  war 
vessels  and  ships  of  commerce."  The  sea  itself  here  becomes 
as  the  blood  of  a  dead  man. 

Grant  says :  "  It  cannot  be  that  it  is  merely  dead  blood,  for 
all  blood  shed  becomes  that  almost  at  once,  and  the  sea  turned 
into  blood  would  by  itself  suggest  death  without  the  addi- 
tion." He  further  remarks  that  the  blood  of  a  dead  man  may 
speak  of  one  that  has  lost  his  life,  not  violently,  nor  by  his  blood 
being  shed,  but  either  through  disease  or  natural  decay.  Such 
a  death,  according  to  the  law  of  Moses,  testified  to  some  con- 
suming disease,  and  consequently  the  body  of  a  beast  dying 
of  itself  could  not  be  used  for  food.  Grant  adds :  "  If  this 
thought  be  the  true  one,  then  the  state  imaged  under  the 
second  bowl  is  not  that  of  strife  and  bloodshed  among  the 


368  The   Unfolding   of   the   Ages  16 

nations,  but  of  all  spiritual  life  gone,  which  the  addition,  '  every 
living  soul  died  in  the  sea,'  affirms  as  complete.  Life  there 
might  be  in  hunted  and  outlawed  men,  no  longer  recognized 
as  part  of  the  nations ;  but  the  mass  was  dead.  This  seems 
to  give  consistently  the  full  force  of  the  expression." 

We  must  remember  that  the  time  to  which  this  part  of  Reve- 
lation brings  us  is  altogether  exceptional  in  history.  We  are 
in  the  field  of  pure  prophecy,  and  it  is  utterly  impossible  to 
give  the  full  details  without  specific  declarations  of  Scripture 
to  sustain  what  is  affirmed.  We  are  in  the  midst  of  the  closing 
scenes  of  that  time  of  trouble  such  as  has  never  been  since 
the  world  began  or  ever  shall  be  again.  The  moral  condition 
existing  under  the  first  vial  is  followed  by  another,  in  which 
men,  though  living,  are  nevertheless  destitute  of  anything  which 
in  the  sight  of  God  could  be  regarded  as  really  constituting 
life ;  living,  no  longer  as  men,  but  on  the  level  of  a  beast.  The 
blood  sustaining  such  a  life  is  but  "  the  blood  of  a  dead  man." 

The  rivers  and  fountains  of  waters  are  afifected  by  the  third 
vial.  This  judgment  is  even  more  appalling  than  the  third 
trumpet.  The  springs  and  fountains  under  the  trumpet- 
judgment  were  embittered,  but  here  they  become  as  blood. 
The  rivers  and  springs  of  water  speak  almost  uniformly 
of  spiritual  life  and  refreshing.  We  can  easily  conceive  of 
the  corrupting  of  the  waters  under  the  third  trumpet,  but  the 
figure  here  implies  a  more  radical  thing.  The  fountains  of 
spiritual  life  have  been  changed  into  fountains  of  death.  They 
pour  forth  blood,  not  water.  Those  who  have  shed  the  blood 
of  saints  and  prophets  are,  under  the  judgment  of  God,  com- 
pelled to  drink  this  blood. 

The  preaching  of  the  apostle  Paul  was  unto  God  "  a  sweet 
savour  of  Christ,  in  them  that  are  saved,  and  in  them  that 
perish."  "  To  the  one,"  he  says,  "  we  are  the  savour  of  death 
unto  death ;  and  to  the  other  the  savour  of  life  unto  life  " 
(2  CoR.  2:  15-16). 

At  the  time  of  the  pouring  out  of  the  third  vial,  the  varied 
sources  of  spiritual  life  shall  become  universally  the  savor 


16  The   Seven   Golden   Bowls  369 

of  death  unto  death.  The  angel  of  the  waters — whoever  he 
may  represent — vindicates  God  in  His  sending  upon  men  such 
an  appalling  judgment.  "  Thou  are  righteous,  who  art  and 
who  wast,  the  holy  one,  because  thou  hast  judged  thus ;  for 
they  have  shed  the  blood  of  saints  and  of  prophets,  and  thou 
hast  given  them  blood  to  drink;  they  are  worthy."  To  this 
declaration  of  the  angel  there  is  given  a  response  from  the 
altar :  "  Yea,  Lord  God  Almighty,  true  and  righteous  are  thy 
judgments." 

The  fourth  vial  is  poured  out  upon  the  sun,  and  men  are 
scorched  with  the  terrific  heat.  Instead  of  repenting,  they 
blaspheme  God,  and  refuse  to  give  Him  glory.  The  sun  here, 
as  elsewhere,  is  the  symbol  of  supreme  authority:  in  this  case 
that  of  political  authority  in  the  last  days. 

Wordsworth  sees  in  this  the  temporal  splendor  of  the  papacy, 
which  scorches  its  subjects  by  the  galling  exactions  through 
which  it  is  maintained. 

Napoleon  is  regarded  by  the  historical  school  as  answering 
to  what  is  here  represented.  His  career  can  only  be  historically 
illustrative  of  what  shall  take  place  in  those  final  days,  when 
the  imperial  power  of  the  world  shall  blaze  forth  in  such  an 
absolute  and  self-willed  despotism,  that  the  only  symbol  ade- 
quately representing  it  is  that  of  the  sun  scorching  men  with 
the  intensity  of  its  heat.  That  the  sun  here  represents  that  head 
of  political  despotism  that  is  so  prominent  in  prophetic  Scrip- 
tures can  scarcely  be  questioned.  These  vial- judgments  are 
so  manifestly  in  connection  with  the  beast  and  his  followers, 
that  it  is  not  difficult  to  conceive  of  the  sun  representing  no 
less  a  person  than  the  beast  himself.  The  judgment  is  not 
directly  on  him ;  it  falls  especially  upon  his  worshipers — and 
this  may  speak  of  the  sufferings  endured  by  those  who  are 
under  his  iron  despotism.  This  power  is  only  delegated  to 
him,  and  he  is  therefore  used  as  the  instrument  of  God  in 
the  infliction  of  the  judgment.  Even  under  the  misery  of  such 
a  galling  government  as  the  world  has  never  before  witnessed, 
men  will  neither  repent  of  their  sins  nor  turn  to  God  for 


370  The   Unfolding    of   the   Ages  16 

help.  Instead  of  being  bowed  in  repentance  before  God,  they 
blaspheme  His  name,  and  thus  effectually  close  the  only  door 
through  which  relief  can  come.  Truly  it  is  a  blessed  thing 
to  be  given  assurance  that  such  a  period  of  unrestrained  law- 
lessness is  to  be  permitted  only  for  a  brief  season.  Judg- 
ments, instead  of  softening,  only  harden  the  heart  against 
God. 

The  fifth  vial  is  poured  out  upon  the  throne  of  the  beast, 
and  this  is  followed  by  the  darkening  of  his  kingdom.  It  will 
be  remembered  that  the  characteristic  thing  about  the  church 
in  Pergamos  was,  that  she  was  found  dwelling  "  where  Satan's 
throne  is."  The  significance  of  this  expression  we  have  already 
considered.  In  the  thirteenth  chapter,  where  the  beast  is  first 
referred  to,  the  dragon  gives  him  "  his  power  and  his  throne 
and  great  authority."  Therefore  the  thrones  of  the  dragon  and 
of  the  beast  are  identical.  Satan's  power  is  exercised  by  the 
instruments  employed  by  him.  Expelled  from  heaven,  he  acts 
indirectly  through  the  beast  and  the  false  prophet.  The  throne 
of  the  beast  is  to  be  established  in  the  place  of  his  royal  resi- 
dence, and  this  is  to  be  literal  Babylon.  In  fact  everything 
now  points  directly  toward  Babylon  as  the  storm  center  of  all 
final  judgments.  The  darkening  of  the  kingdom,  which  fol- 
lows the  pouring  out  of  the  fifth  vial,  is  tiot  brought  about  by 
the  withdrawal  of  the  light  of  God.  That  had  been  withdrawn 
long  before.  The  darkening  can  scarcely  be  understood  as 
spiritual,  because  the  moral  condition  of  man  had  long  ere  this 
evoked  the  judgment :  "  Let  their  eyes  be  darkened,  that  they 
see  not  "  (Ps.  69:  23).  The  darkness  that  covers  the  kingdom 
is  in  reality  the  vanishing  away  of  the  light  by  which  the  sub- 
jects of  the  beast  have  been  allured.  If  Satan  can  transform 
himself  into  an  angel  of  light,  as  Scripture  assures  us,  then  he 
will  exhibit  devilish  cunning  in  so  clothing  this  political  head 
of  world-empire  with  supernatural  brightness  that  he  shall 
entice  men  to  their  destruction. 

The  language  of  the  eighteenth  chapter  testifies  to  the  mag- 
nificence   and   grandeur   of    Babylon.      Invested    with   a   pa- 


16  The   Seven   Golden   Bowls  371 

geantr}'  transcending  the  splendor  of  ancient  Babylon,  or  of 
any  other  monarchy  past  or  present,  this  imperial  ruler  shall  be 
deified  and  worshiped.  The  preternatural  glow  of  his  king- 
dom is  from  the  blaze  of  the  pit.  When  the  vial  of  God's  wrath 
is  poured  out  upon  the  seat  of  the  beast,  and  the  light  of  his 
kingdom  dims,  then  men  who  have  trusted  in  that  light,  and 
now  see  in  the  vanishing  of  it  the  failure  of  all  their  hopes, 
shall  gnaw  their  tongues  for  pain.  Instead  of  repenting  of 
the  vile  works  of  the  flesh  that  have  brought  them  into  their 
present  frightful  condition,  they  blaspheme  the  God  of  heaven 
because  of  their  torment.  "  The  God  of  heaven  "  is  an  ex- 
pression found  too  frequently  in  the  book  of  Daniel  to  be  with- 
out significance.  To  Nebuchadnezzar  Daniel  said :  "  There  is 
a  God  in  heaven  that  revealeth  secrets  and  maketh  known  to 
the  king  what  shall  be  in  the  latter  days." 

When  the  fourth  kingdom,  which  is  the  kingdom  of  the 
beast,  has  been  fully  established,  the  God  of  heaven  sets  up 
a  kingdom  which  shall  never  be  destroyed.  The  God  of 
heaven  is  now  making  Himself  known,  and,  in  the  supreme 
glory  of  His  presence,  the  weird  light  of  the  beast  flickers, 
and  goes  out,  and  darkness  spreads  over  his  kingdom.  It  is 
the  darkness  fleeing  before  the  light  of  the  God  of  heaven.  It 
is  the  darkness  of  the  whirling  simoon  that  shall  envelop  these 
rebels  against  the  government  of  God.  It  is  the  prelude  of 
that  "  outer  darkness :  there  shall  be  weeping  and  gnashing  of 
teeth."  God  does  not  withdraw  His  light,  but  pours  the  full 
power  of  it  upon  them,  and  thus  reveals  that  they  who  would 
have  none  of  Christ's  counsel  are  wretched  and  miserable, 
"  even  poor  and  blind  and  naked."  For  such  the  fifth  vial 
of  wrath  is  foreordained. 

The  sixth  vial  is  poured  out  upon  the  great  river  Euphrates, 
which  is  also  the  sphere  of  judgment  following  the  sixth 
trumpet.  Babylon  on  the  Euphrates,  at  the  initial  point  of 
restoration,  is  indicated  by  the  burning  mountain  cast  into  the 
sea,  after  the  sounding  of  the  second  trumpet.  The  complete 
restoration  is  accomplished  by  the  demon-possessed  body  of 


372  The   Unfolding    of   the   Ages  16 

horsemen  that  appears  upon  the  scene  when  the  sixth  trumpet 
is  sounded.  The  sixth  vial  is  poured  out  upon  the  Euphrates, 
and  the  way  is  opened  for  the  "  kings  of  the  east,"  who  are 
summoned  to  witness  the  overwhehning  destruction  of  Baby- 
lon. Lying  beyond  the  boundaries  of  the  empire  of  the  beast 
are  other  powers  that  are  swept  by  the  swirl  of  judgment 
into  the  field  of  prophetic  history. 

Concerning  these  nations  the  Scriptures  are  not  silent.  To 
the  prophet  Ezekiel  Jehovah  said :  "  Son  of  man,  set  thy  face 
toward  Gog,  of  the  land  of  Magog,  the  prince  of  Rosh,  Mes- 
hech,  and  Tubal,  and  prophesy  against  him"  (Ezek.  38:2, 
R.  v.).  This  great  prince,  at  the  head  of  an  immense  army, 
and  accompanied  by  tributary  powers,  is  by  the  prophet  seen 
assembled  against  the  mountains  of  Israel,  "  Like  a  storm  cov- 
ering the  earth,  he  and  all  his  bands."  This  is  not  the  place 
to  speak  of  the  incursion  from  the  north  to  which  the  prophet 
especially  refers.  It  is  here  sufficient  to  notice  the  fact,  that 
beyond  the  boundaries  of  the  empire  of  the  beast  there  shall  be 
found  in  the  last  days  nations  in  opposition  to  Israel.  It  is 
also  possible  that  these  powerful  nations  of  the  north  shall  be 
used  of  God  for  executing  judgment  upon  the  beast  before 
the  Millennial  kingdom  of  Christ  is  established.  Magog 
represents  the  Scythians,  from  whom,  after  their  mixture  with 
the  Medes,  came  the  Russians.  Therefore,  "  the  Prince  of 
Rosh  "  is  none  other  than  the  Czar  of  Russia,  while  Meshech 
and  Tubal  are  Moscow  and  Tobolsk,  the  pillar  cities  of  that 
empire.  We  have  only  to  look  at  a  biblical  map  in  order  to 
locate  geographically  these  nations  found  in  banded  conflict 
against  Israel  in  the  last  days.  Magog  is  in  Russia,  north- 
west of  the  Caspian  Sea.  Gomer  is  in  Russia,  north  of  the 
Black  Sea.  These  and  their  allies  are  found  within  the  geo- 
graphical area  of  the  present  Russian  empire.  From  this 
hotbed  of  unrest  will  spring  the  noxious  growth  that  shall 
overspread  the  fields  marked  out  by  prophecy. 

The  pouring  out  of  the  sixth  vial  upon  the  Euphrates  re- 
sults in  the  drying  up  of  the  river,  and  thus  prepares  a  way 


16  The   Seven    Golden    Bowls  373 

for  this  incursion  of  the  kings  from  the  east.  They  come 
together  on  the  battlefield  of  Har-Magedon  for  the  last  great 
conflict  among  the  nations  immediately  preceding  the  coming 
of  the  Son  of  man.  This  conflict  is  spoken  of  as  "  The  War 
of  the  Great  Day  of  God  Almighty." 

The  armies  are  brought  together  by  demons  of  a  most 
malignant  type.  The  apostle  says :  "  I  saw  out  of  the  mouth 
of  the  dragon,  and  out  of  the  mouth  of  the  beast,  and  out 
of  the  mouth  of  the  false  prophet,  three  unclean  spirits,  like 
frogs ;  for  they  are  spirits  of  demons,  doing  signs,  which  go 
forth  unto  the  kings  of  the  whole  habitable  earth  to  gather 
them  together  unto  the  war  of  the  great  day  of  God  Almighty." 

These  spirits  proceed  from  that  awful  trinity  of  evil :  The 
Dragon,  the  Beast,  and  the  False  Prophet.  This  fact  is  suffi- 
cient witness  to  the  intensity  of  their  uncleanness. 

Frogs,  as  Grant  well  says,  "  are  creatures  of  slime  and  of 
the  night — blatant,  impudent  impotents,  cheap  orators,  who 
can  yet  gather  men  for  serious  work.  Here,  those  brought 
together  little  know  whom  they  go  out  to  meet ;  but  this  is  the 
common  history  of  men  revealed  in  its  true  character.  The 
Cross  has  shown  it  to  us  on  the  one  side ;  the  conflict  of  the 
last  days  shows  it  on  the  other.  The  veil  of  the  world  is 
removed,  and  it  is  seen  here  what  influences  carry  them :  the 
'  dragon,'  the  spirit  of  a  wisdom  which,  being  '  earthly,'  is 
'sensual,  devilish'  (Jas.  3:15);  the  'beast,'  the  influence  of 
power,  which  apostate  from  God  is  bestial  (Ps.  49:20)  ;  'the 
false  prophet,'  the  inspiration  of  hopes  that  are  not  of  God: 
so  the  mass  is  led." 

To  Har-Magedon  these  forces  are  gathered  together  by 
demon-incitation.  The  word  "  Har-Magedon  "  is  a  Hebrew 
compound  meaning  "  the  mountain  of  Megiddo."  Our  at- 
tention is  especially  directed  to  the  significance  of  this  name  in 
the  Hebrew.  It  defined  the  great  battlefield  of  Old  Testa- 
ment times.  There  the  Canaanitish  kings  were  overthrown, 
and  in  such  an  overwhelming  way  as  to  give  origin  to  the  great 
triumphal  song  recorded  in  the  fifth  of  Judges.    The  Old  Testa- 


374  The   Unfolding   of   the   Ages  16 

ment  speaks  rather  of  the  plain  of  the  waters  of  Megiddo, 
while  here  the  word  is  "  the  mountain  of  Megiddo,"  and  to  this 
significant  point  our  attention  is  called  by  the  etymology.  The 
root-meaning  of  Megiddo  is  given  as  "  to  hew  down,"  and, 
according  to  this,  the  expression  would  signify  "  the  mountain 
of  those  hewn  down." 

This  same  battlefield  was  the  scene  of  the  overthrow  of 
Josiah  by  Pharaoh-Necho.  On  this  same  field  Ahaziah  died 
of  the  wounds  received  from  Jehu.  The  mountain  of  the  slain 
may  well  therefore  be  a  term  to  designate  the  place  where  the 
last  great  overthrow  is  to  take  place,  and  where  the  enemies 
of  Christ  shall  be  "  hewn  down." 

There  is  an  interjected  warning :  "  Behold  I  come  as  a  thief. 
Blessed  is  he  that  watcheth  and  keepeth  his  garments,  lest  he 
walk  naked  and  they  see  his  shame." 

The  seventh  vial  is  poured  out  "  upon  the  air."  Satan  is 
"  the  prince  of  the  power  of  the  air,"  and  his  realm  is  now  to 
be  shaken  by  the  terrific  judgments  of  God.  This  seventh 
vial  is  conclusive.  The  embattled  host  of  Jehovah  is  moving 
silently  around  the  walls  of  Jericho.  A  decisive  voice  from 
the  throne  is  heard,  saying :  "  It  is  done."  The  breath  of  the 
Lord  smites  the  wicked  one;  the  jubilee  trumpets  sound;  the 
walls  of  the  world's  empire  fall ;  and  the  kingdoms  of  this 
world  become  the  kingdom  of  our  Lord,  and  of  His  Christ. 

The  discharge  of  the  divine  judgment  in  the  air  is  followed 
by  a  terrific  earthquake,  and  "  the  great  city  was  divided  into 
three  parts."  To  what  great  city  does  this  expression  refer? 
Lange  says :  "  We  have  more  than  once  pointed  out  the  de- 
cisive import  of  this  passage.  It  contains  the  key  to  all  that 
follows,  as  a  summary  declaration,  namely,  of  the  General 
Judgment  and  as  a  disposition  of  the  three  following  special 
judgments  (Babylon — the  Beast — Gog  and  Magog).  Hence 
it  results  also  that  the  great  City,  as  such,  must  comprehend 
all  three  parts,  and  consequently  that  it  can  denote  neither 
Christian  nor  Pagan  Rome,  though  Rome  is  its  highest  rep- 
resentative point.    Still  further  from  the  truth  is  the  reference 


16  The   Seven   Golden   Bowls  375 

to  Jerusalem  (Bengal,  Herder,  Hofmann,  et  al.).  Considered 
in  and  for  itself,  the  great  City  is  an  ideal  City,  embracing 
all  Antichristianity  in  the  Occident  and  in  the  Orient.  Ac- 
cording to  Hengstenberg  (who  remarks  that  two  Cities  in 
the  Apocalypse  bear  the  title  of  great,  Jerusalem  and  Baby- 
lon, i.  e.,  Rome),  not  only  are  we  to  avoid  thinking  of  Jeru- 
salem in  this  connection,  but  we  are  also  to  put  Christian 
Rome  out  of  our  thoughts — the  City,  he  maintains,  can  be 
only  a  heathen  City,  heathen  Rome.  A  certain  tender  care 
for  '  Christian  '  Rome  is  hardly  mistakable  here.  It  is  im- 
possible, however,  that  eschatological  Antichristianity  should 
ripen  in  a  heathen  City,  knowing  nothing  properly  of  Chris- 
tianity." 

Something  more  definite  than  this,  surely,  is  before  us. 

The  "  great  city  "  cannot  be  Babylon,  which  is  immediately 
mentioned  as  distinct  from  it.  In  the  following  chapter  we 
are  plainly  told :  "  The  woman  which  thou  sawest  is  the 
great  city  that  hath  sway  over  the  kings  of  the  earth."  Surely 
we  need  look  no  further  for  an  interpretation  of  what  is  meant 
by  the  great  city.  It  is  the  woman,  and  she  is  none  other  than 
papal  Rome.  Rome,  in  her  last  analysis,  is  represented  in  the 
letter  to  Thyatira.  Her  catholicity,  to  which  she  has  laid  illegit- 
imate claim,  is  not  established  until  after  the  removal  of  the 
true  Church  to  heaven.  The  proclamation  of  the  "  everlasting 
gospel  "  follows  that  removal,  and  it  will  awaken  individuals 
left  in  the  delusion  of  Romanism.  The  dividing  of  the  city 
into  three  parts  may  answer  to  what  is  even  now  represented 
by  Thyatira,  Sardis,  and  Laodicea.  "  He  that  hath  an  ear, 
let  him  hear  what  the  Spirit  saith  unto  the  churches." 

"  The  cities  of  the  nations  "  that  fall  immediately  after  are 
doubtless  the  capital  cities  of  those  nations  whose  armies, 
under  demonic  energy,  are  brought  to  the  great  conflict  on 
the  battlefield  of  Har-Magedon.  After  the  cities  of  the  na- 
tions fall,  Babylon  the  great  comes  into  remembrance  before 
God.  This  is  literal  Babylon:  and  the  details  of  her  judgment 
are  written  in  the  eighteenth  chapter. 


376  The   Unfolding   of   the   Ages  16 

The  three-fold  effect  following  the  pouring  out  of  the  seventh 
vial  is  here  stated  only  in  brief.  They  are  the  last  three 
strokes  which  annihilate  the  combined  enemies  of  Christ. 
These  enemies  are  the  apostate  church,  Mystery,  Babylon ;  the 
nations,  gathered  together  in  final  conflict  with  Christ  and  His 
armies ;  and  literal  Babylon,  the  royal  city  of  the  beast.  In 
these  three  forms,  "  Foul  sin,  gathering  head,  shall  break  into 
corruption."  They  fall  in  succession,  and  immediately  there- 
after the  kingdom  of  Christ  is  established.  Islands  and  moun- 
tains are  swept  away  in  the  piteous  rain  of  hail  that  falls 
from  heaven  upon  men.  This  storm,  like  all  others  that  pre- 
cede it,  produces  no  repentance,  no  turning  of  the  heart  to  God, 
but  rather  brings  to  the  surface  the  desperate  wickedness  of  the 
human  heart,  and  men  are  still  found  blaspheming  the  God  of 
heaven.  Strange  indeed  that  men  should  blaspheme  God  for 
the  execution  of  judgment  upon  Satan,  and  upon  the  instru- 
ments employed  by  Satan  for  the  destruction  of  the  earth! 
They  little  realize  that  the  earth's  blessing  can  be  brought  in 
only  by  the  destruction  of  the  earth's  enemies.  In  no  other 
way  can  this  be  brought  to  pass.  Of  the  final  blessing  we  are 
sure.  God,  who  has  established  a  barrier  for  the  restless  sea, 
has  fixed  a  limit  for  the  nations  beyond  which  they  cannot  go. 
From  that  barrier  the  last  wave  of  rebellion  shall  be  hurled 
back  to  return  no  more  forever. 


XXIX 

THE    REIGN     OF     THE     SCARLET     WOMAN 

And  there  came  one  of  the  seven  angels  who  had  the  seven  bowls, 
and  spoke  with  me,  saying,  Come  hither,  I  will  show  thee  the  judgment 
of  the  great  harlot  that  sitteth  upon  the  many  waters ;  with  whom  the 
kings  of  the  earth  have  committed  fornication,  and  those  who  dwell 
upon  the  earth  have  been  made  drunk  with  the  wine  of  her  fornication. 
And  he  carried  me  away  in  spirit  into  a  wilderness :  and  I  saw  a 
woman  sitting  upon  a  scarlet  beast,  full  of  names  of  blasphemy,  hav- 
ing seven  heads  and  ten  horns.  And  the  woman  was  clothed  in  purple 
and  scarlet,  and  decked  with  gold  and  precious  stones  and  pearls, 
having  a  golden  cup  in  her  hand,  full  of  abominations  and  the  unclean 
things  of  her  fornication ;  and  upon  her  forehead  there  was  a  name 
written.  Mystery,  Babylon  the  great,  the  mother  of  harlots  and  abomi- 
nations of  the  earth.  And  I  saw  the  woman  drunken  with  the  blood  of 
the  saints,  and  with  the  blood  of  the  martyrs  of  Jesus :  and  when  I  saw 
her,  I  wondered  with  great  wonder.  And  the  angel  said  unto  me. 
Wherefore  didst  thou  wonder?  I  will  tell  thee  the  mystery  of  the 
woman,  and  of  the  beast  that  carrieth  her,  who  hath  the  seven  heads 
and  the  ten  horns.  The  beast  which  thou  sawest,  was,  and  is  not,  and 
is  about  to  rise  out  of  the  abyss  and  go  into  destruction:  and  those 
that  dwell  upon  the  earth,  whose  names  are  not  written  in  the  book 
of  life  from  the  foundation  of  the  world,  shall  wonder  when  they  see 
the  beast,  because  he  was,  and  is  not,  and  shall  be  present.  Here  is 
the  mind  that  hath  wisdom.  The  seven  heads  are  seven  mountains 
whereupon  the  woman  sitteth.  And  there  are  seven  kings :  five  are 
fallen,  one  is,  the  other  is  not  yet  come ;  and  when  he  cometh  he  must 
remain  a  little  while.  And  the  beast  that  was  and  is  not,  even  he  is 
the  eighth,  and  is  of  the  seven,  and  goeth  to  destruction.  And  the 
ten  horns  which  thou  sawest  are  ten  kings,  who  have  received  no 
kingdom  as  yet,  but  receive  authority  as  kings  one  hour  with  the 
beast.  These  have  one  mind,  and  give  their  power  and  authority  to 
the  beast.  These  shall  make  war  with  the  Lamb,  and  the  Lamb  shall 
overcome  them;  for  he  is  Lord  of  lords  and  King  of  kings;  and 
those  that  are  with  him  are  called,  and  chosen,  and  faithful.  And 
he  saith  unto  me.  The  waters  which  thou  sawest,  where  the  harlot 
sitteth,  are  peoples,  and  multitudes,  and  nations,  and  tongues.     And 

377 


378  The   Unfolding   of   the   Ages  17 

the  ten  horns  which  thou  sawest,  and  the  beast,  these  shall  hate  the 
harlot,  and  shall  make  her  desolate  and  naked,  and  shall  eat  her  flesh, 
and  burn  her  with  fire;  for  God  hath  put  into  their  hearts  to  do  his 
mind,  and  to  act  with  one  mind,  and  to  give  their  kingdom  to  the 
beast,  until  the  words  of  God  shall  be  completed.  And  the  woman 
which  thou  sawest  is  the  great  city  that  hath  sway  over  the  kings  of 
the  earth. —  (Chapter  17.) 

THE  woman  of  this  chapter  is,  beyond  all  possi- 
bility of  successful  contradiction,  an  apostate  ec- 
clesiastical system.  Whether  she  represents  the 
papal  church — as  many  contend — or  the  entire 
mass  of  professing  Christendom  after  the  true  Church  has 
been  taken  from  the  earth,  is  an  open  question.  But  that 
she  stands  for  one  or  the  other  of  these  is  absolutely 
certain.  By  no  possibility  can  she  be  identified  with  the  woman 
of  the  twelfth  chapter;  for  that  woman,  as  has  been  shown,  rep- 
resents Israel,  the  mother  of  Christ  after  the  flesh,  and  can 
represent  no  other.  The  woman  of  this  chapter,  however 
false,  is  in  bridal,  not  maternal,  relation  to  Christ.  Claiming 
to  be  His  bride  she  has  fallen  from  her  pure  condition  and 
become  a  harlot.  Such  a  condition  shall  assuredly  be  manifest 
in  the  apostate  church  just  prior  to  the  return  of  our  Lord 
with  the  true  Church.  The  indications  are  of  such  a  character 
as  to  mark  out  more  particularly  the  ecclesiastical  system  now 
known  as  the  papal  church,  Romanism  shall  be  in  existence 
at  the  time,  but  more  fearfully  apostate  than  she  has  ever  been. 
The  definite  marks  here  given  are  such  as  have  in  a  general 
way  characterized  Romanism  throughout  the  entire  time  of  her 
history. 

The  woman  rides  a  "  scarlet  beast."  Unquestionably  this 
beast  is  the  first  beast  of  Revelation,  and  his  identity  is  plain 
throughout.  Scarlet  is  the  symbol  of  the  glory  of  the  world. 
It  characterizes  the  only  glory  possessed  by  the  beast.  The 
fact  that  the  woman  rides  the  beast  shows  clearly  enough  that 
she  is  in  control.  If  she  represents  the  papal  church — and  this 
seems  most  consistent  throughout — then  the  long  dream  of  the 
papacy    is    found    here    to   be    fully    realized.     She    has   not 


17  The   Reign    of   the    Scarlet   Woman  579 

only  ecclesiastical,  but  also  temporal  authority.  The  purple 
and  scarlet  in  which  she  is  arrayed  are  the  symbols  of  royalty 
and  earthly  glory.  She  is  also  decked,  literally,  gilded  "  with 
gold  and  precious  stones  and  pearls."  These  are  the  symbols 
of  divine  truth :  but  here  they  are  only  seen  in  outward  adorn- 
ment for  which  there  is  no  inner  corresponding  reality.  She 
holds  in  her  hand  a  golden  cup  full  of  abominations  and  the 
unclean  things  of  her  fornication.  One  has  but  to  look  into 
the  pages  of  history  to  find  how  the  introduction  of  these 
abominations  has  marked  the  Romish  church  in  every  stage  of 
her  history.  In  fact  the  fundamental  doctrines  of  the  Romish 
church  are  not  only  opposed  to  evangelical  Christianity ;  but 
they  are  abominations  of  the  worst  character,  and  correspond 
exactly  with  the  pagan  and  idolatrous  practices  from  which 
they  were  derived.  The  woman  is  further  characterized  as 
having  upon  her  forehead  a  name  written :  "  Mystery,  Babylon 
the  great,  the  mother  of  harlots  and  abominations  of  the 
earth."  The  word  Babylon  means  "  confusion,"  and,  therefore, 
Babylon  the  great  is  nothing  but  ".confusion  the  great." 

Romanism  is  characterized  not  only  by  abominations,  but  by 
mystery.  The  whole  system  is  shrouded  in  inextricable  con- 
fusion. Both  mystery  and  abomination  are  manifest  in  such 
teaching ;  as,  the  mediation  of  human  priests  between  God  and 
man ;  baptismal  regeneration ;  the  celibacy  of  the  theurgic 
priest ;  the  doctrine  of  purgatory ;  apparitions  of  deities  and 
saints;  the  worship  of  these  and  of  the  virgin  mother;  auric- 
ular confession  and  priestly  absolution. 

Her  name  is  Mystery,  but  it  is  written  on  her  forehead,  so 
that  all  may  see  it.  By  the  mystery  of  her  performances  she 
has  held  the  superstitious  in  captivity.  A  little  magic  of  priestly 
power,  and  behold,  the  bread  and  wine  of  the  eucharist  are 
transubstantiated  into  the  body  and  blood  of  Christ.  Myste- 
rious and  without  meaning  are  such  vagaries ;  as,  the  constant 
signing  with  the  form  of  the  cross  and  the  adoration  paid  to 
it ;  the  turning  to  the  east  in  worship ;  the  placing  of  the  lights 
on  either  side  of  the  altar  but  not  in  the  center;  and  the  use 


380  The    Unfolding   of   the   Ages  17 

of  incense.  These  are  mysteries,  truly  enough,  and  all  of 
them  can  be  easily  traced  to  their  pagan  source  of  origin.  The 
use  of  holy  water,  the  exhibition  of  mystery  plays,  and  the 
carrying  of  images  in  processions,  originate  likewise  in  pagan- 
ism ;  and  they  are  all  of  priestly  design  to  attract  the  eye,  while 
the  heart  remains  unreached.  The  great  central  doctrine  of 
Romanism  is  salvation  by  one's  own  works  and  sufferings. 
To  reach  heaven  through  a  tower  built  by  their  own  hands 
was  the  attempt  made  by  the  company  that  first  appeared  on 
the  plains  of  Shinar.  God  in  judgment  turned  their  language 
into  confusion,  and  the  word  "  Babel,"  or  "  Babylon,"  defines 
the  judgment  falling  on  every  effort  since  to  reach  heaven 
by  works,  whether  they  be  wrought  by  men  of  the  Romish 
church,  or  of  any  other  ecclesiastical  system.  The  Romish 
church  is  the  most  conspicuous  illustration  of  the  effort  to  re- 
build the  old  tower  of  Babel,  and  the  confusion  everywhere 
manifest  in  her  system  is  the  result  of  that  attempt.  Thus 
the  mystery  of  Romanism  is  here  branded  as  Babylon.  It  is, 
however,  "  Mystery,  Babylon."  The  old  evil,  but  not  so  open 
and  straightforward. 

What  further  characterizes  the  woman  is  so  plain,  that  even 
Romanists  are  forced  to  accept  the  application  of  it  to  them- 
selves. "  I  saw  the  woman  drunken  with  the  blood  of  the 
saints,  and  with  the  blood  of  the  martyrs  of  Jesus :  and  when 
I  saw  her,  I  wondered  with  great  wonder."  Surely  no  one, 
with  the  long  and  bloody  record  of  Romish  history  before  them, 
can  fail  to  see  the  force  of  the  expression :  "  Drunken  with 
the  blood  of  the  saints,  and  with  the  blood  of  the  martyrs  of 
Jesus."  This  has  always  characterized  Rome,  when  not  under 
restraint  of  temporal  authority  as  she  now  is,  but  let  Rome  be 
given  full  field  to  work  out  in  practice  what  her  doctrines 
teach,  and  there  would  be  enacted  once  more  the  same  violent 
and  fanatical  persecutions  as  of  old.  Rome  is,  of  necessity, 
intolerant.  She  claims  to  be  the  bride  of  Christ  and,  there- 
fore, the  mistress  of  the  world.  As  if  unconscious  of  her  in- 
fidelity to  Christ,  she  has  grown  into  an  enormous  system  of 


17  The   Eeign   of   the    Scarlet   Woman  381 

ever  increasing  power  and  world-wide  influence,  and,  when  the 
true  Church  of  Christ  has  been  called  out  of  the  world,  this 
mysterious  system,  perhaps  gathering  into  herself  all  the  rest 
of  the  apostate  mass  of  Christendom,  shall  be  found  in  full 
control  of  the  imperial  power  of  the  last  days.  Directed  by 
Satan,  and  under  his  energy,  Romanism  shall  gain  temporal 
control  for  a  brief  period,  and  then,  as  here  predicted,  shall 
be  destroyed. 

The  apostle  interprets  for  us  the  mystery  of  the  woman  and 
the  beast  that  carried  her.  The  beast  is  identified  by  the 
seven  heads  and  ten  horns.  Throughout  Revelation  there  is 
but  one  political  beast.  This  political  beast  is  the  entire  Ro- 
man empire  or  the  imperial  head  of  that  empire,  and  the  con- 
text must  determine  which  of  these  two  is  intended.  For  exam- 
ple, it  is  obvious  that  the  imperial  head  is  he  that  is  cast  alive 
into  the  burning  lake.  In  every  case  the  context  is  sufficiently 
clear  to  keep  us  from  error.  It  is  not  difficult  to  understand 
the  expression :  "  The  beast  which  thou  sawest,  was,  and  is 
not,  and  is  about  to  rise  out  of  the  abyss  and  go  into  destruc- 
tion." This  statement  is  equally  applicable  to  the  whole 
Roman  empire,  or  to  the  imperial  head  of  it.  The  rule  of  the 
woman,  as  has  been  well  said,  necessarily  destroys  the  beast 
character  while  it  lasts.  This  explanation  has  been  given,  and 
accepted  by  some,  as  sufficiently  satisfactory.  Rome  pagan,  in 
its  revived  form,  is  bestial  in  its  character;  while  Rome  papal, 
whatever  it  be  in  reality,  retains  thoughout  the  human  form. 
When,  therefore,  the  woman  rides  the  beast,  it  shall,  during  the 
period  of  her  rule,  cease  to  be  bestial  in  appearance.  John's 
point  of  vision,  being  the  time  of  the  woman's  rule,  is  still 
future.  The  ecclesiastical  government,  with  temporal  author- 
ity subject  to  it,  shall  for  the  time  being  deprive  the  beast  of 
power,  and  this  justifies  the  expression,  "  The  beast  that  was, 
and  is  not."  Its  existence  as  bestial  in  form  continues  until  it 
comes  under  ecclesiastical  control  of  the  woman,  and  so  during 
the  time  of  her  rule  can  be  spoken  of  as,  "  is  not."  The 
destruction  of  the  woman  is  followed  by  the  revival  of  the 


382  The   Unfolding   of   the   Ages  17 

empire  in  its  bestial  form,  and  this  is  spoken  of  as  a  rising  out 
of  the  abyss  and  a  going  into  destruction. 

There  is,  however,  another  view  that  may  be  taken  which  is 
equally  satisfactory,  if  not  more  so.  The  beast,  let  it  be  remem- 
bered, is  either  the  Roman  empire,  or  its  personal  head.  We 
of  course  know  there  was  a  time  when  that  empire  had  an 
existence.  At  the  present  time  this  empire  is  not,  but,  after  the 
removal  of  the  Church,  it  shall  be  restored  under  satanic 
energy,  and  therefore  can  be  spoken  of  as  rising  out  of  the 
abyss,  and  subsequently  going  into  destruction.  This  repre- 
sentation may  apply  either  to  the  empire  itself,  or  to  the 
imperial  head  of  it. 

It  is  generally  agreed  that  the  seven  heads  represent  the 
seven  hills  of  Rome,  and  this  view  is  supported  by  the  state- 
ment that  "  the  seven  heads  are  seven  mountains  whereupon 
the  woman  sitteth."  They  are  also  interpreted  as  being  "  seven 
kings,"  of  whom  five  had  fallen,  one  being  in  existence  at  the 
time  the  apostle  wrote,  and  another  to  come  at  some  future 
period.  The  beast,  moreover,  is  here  identified  with  one  of  Jiis 
heads.  This  is  an  important  fact  to  consider.  The  heads  are 
not  introduced  into  the  picture  in  order  to  convey  the  idea 
that  the  beast  had  seven  heads  at  one  and  the  same  time.  As 
a  matter  of  fact  he  never  had  the  seven  heads  all  at  once. 
Though  spoken  of  as  having  seven  heads  he  is,  nevertheless,  a 
single-headed  beast,  and  the  heads  are  here  mentioned  for  the 
purpose  of  interpretation  which  is  divinely  given  when  John 
declares  these  heads  to  be  either  seven  hills,  or  seven  kings. 
The  seven  heads  are  not  synchronous,  but  consecutive.  They 
are  kings,  and  one  follows  another.  Five  had  fallen  before 
John's  time.  Another  was  in  existence  when  he  wrote,  and  the 
seventh  was  yet  future.  The  beast  is  next  declared  to  be  an 
eighth  head  and  yet  one  of  the  seven.  Of  this  an  explanation 
has  already  been  given.  Rome  declined  and  fell  under  the 
sixth  form  of  empire.  It  will  revive  under  a  seventh,  form. 
The  imperial  head  shall,  of  course,  be  the  seventh  head.  Re- 
ceiving a  death-stroke  which  is  afterwards  healed,  he  shall 


17  The   Eeign   of   the    Scarlet   Woman  383 

return  to  power  as  the  eighth  head.  Thus  it  is  easily  seen  how 
."  the  beast  that  was  and  is  not,  even  he  is  the  eighth,  and  is  of 
the  seven." 

There  is  next  given  an  interpretation  of  the  horns.  They 
are  ten  kings,  who  have  received  no  kingdom  as  yet,  but  re- 
ceive authority  as  kings  one  hour  with  the  beast.  Surely  this 
is  plain  language,  and  not  to  be  confused  by  the  interjection 
of  mere  human  opinion.  Ten  kings,  reigning  over  as  many 
separate  kingdoms,  shall  be  found  in  existence,  and  perhaps 
coextensive  with  the  revived  Roman  empire.  The  kings  of 
these  separate  kingdoms  shall  enter  into  an  alliance,  and 
with  one  mind  give  their  power  and  authority  to  the  beast. 
"  These  " — the  beast  and  the  ten  tributary  kings — "  shall  make 
war  with  the  Lamb,  and  the  Lamb  shall  overcome  them ;  for  he 
is  Lord  of  lords  and  King  of  kings."  This  victory  over  the 
beast  and  the  allied  kings  is  brought  before  us  in  the  nineteenth 
chapter. 

Our  attention  is  next  called  to  the  waters  where  the  harlot 
is  seated.  These  are  interpreted,  and  are  "  peoples,  and  mul- 
titudes, and  nations,  and  tongues."  This  proves,  as  definitely 
as  language  can,  that  the  nations  of  the  earth  are  yet  to  be 
generally,  if  not  indeed  universally,  papalized.  The  tendency 
has  long  been  in  that  direction.  We  may  well  believe  that 
in  the  coming  years  the  tide  will  flow  with  ever-accelerating 
speed.  The  probabilities  are  that  whatever  makes  profession 
of  being  the  church,  after  the  removal  of  the  true  believers, 
shall  speedily  become  subject  to  papal  rule,  so  that  the  whole 
ecclesiastical  system  that  professes  allegiance  to  Christ  in  these 
last  and  awful  days  shall  be  popish  in  spirit  and  in  doctrine. 
This,  at  any  rate,  appears  to  be  represented  by  the  harlot  sit- 
ting on  the  waters.  However  widely  extended  her  jurisdic- 
tion, the  papal  see  shall  remain  in  the  literal  city  of  Rome. 

The  horns,  in  their  being  coextensive,  differ  from  the  heads. 
As  a  matter  of  fact  these  ten  kings,  confederated  under  one 
head,  constitute  the  beast.  He  is  represented  either  by  this 
confederated   kingdom,   or  by  the   individual   ruler   over   it. 


384  The   Unfolding   of   the   Ages  17 

These  ten  kingdoms  constitute  the  sphere  of  temporal  domin- 
ion exercised  by  the  apostate  church.  Her  rule  over  them, 
though  long  dreamed  of,  is  of  short  duration.  The  ten  kings 
shall  "  hate  the  harlot,  and  shall  make  her  desolate  and  naked, 
and  shall  eat  her  flesh,  and  burn  her  with  fire ;  for  God  hath 
put  into  their  hearts  to  do  his  mind,  and  to  act  with  one  mind, 
and  to  give  their  kingdom  to  the  beast,  until  the  words  of  God 
shall  be  completed."  We  are  not  suffered  to  have  any  opinion 
of  our  own  in  reference  to  the  future  history  and  final  destiny 
of  this  harlot  who  claims  to  be  the  Church  of  Christ.  She 
began  in  bridal  relationship  with  Him,  but  she  ends  finally 
in  an  awful  apostasy,  which  can  only  be  represented  by  this 
gilded  woman  riding  the  beast  of  imperial  empire. 

"  The  woman  which  thou  sawest  is  the  great  city  that  hath 
sway  over  the  kings  of  the  earth."  That  great  city  is  Rome. 
Not  merely  Rome  pagan,  but  Rome  papal,  which  shall  yet 
from  the  literal  site  of  Rome  exercise  the  supremacy  here 
spoken  of  over  the  kings  of  the  earth.  Her  destruction  may 
be  simultaneous  with  the  overthrow  of  the  literal  city,  just 
prior  to  the  transfer  of  the  royal  seat  of  the  beast  to  Baby- 
lon. Once  more  Nero  shall  hold  holiday  while  Rome  burns. 
The  beast  shall  put  the  torch  to  the  city,  and  yet  be  in  the  hand 
of  God  the  instrument  of  her  destruction.  It  would  almost 
seem  as  if  the  very  substructure  of  Rome  was  designed  for 
such  an  awful  conflagration.  The  following  extract  from 
Tozvnsend's  Tour  in  Italy  in  1850  is  quoted  by  Dr.  Craven 
in  Lange's  Commentary  as  a  confirmation  of  this  representa- 
tion :  "  I  behold  everywhere — in  Rome,  near  Rome,  and 
through  the  whole  region  from  Rome  to  Naples — the  most 
astounding  proofs,  not  merely  of  the  possibility,  but  the  prob- 
ability, that  the  whole  region  of  central  Italy  will  one  day  be 
destroyed  by  such  a  catastrophe  (by  earthquakes  or  volcanoes). 
The  soil  of  Rome  is  tufa,  with  a  volcanic  subterranean  action 
going  on.  At  Naples,  the  boiling  sulphur  is  to  be  seen  bub- 
bling near  the  surface  of  the  earth.  When  I  drew  a  stick 
along  the  ground,  the  sulphurous  smoke  followed  the  inden- 


17  The  Reign   op   the   Scarlet   Woman  385 

tation;  and  it  would  never  surprise  me  to  hear  of  the  utter 
destruction  of  the  southern  peninsula  of  Italy.  The  entire 
country  and  district  is  volcanic.  It  is  saturated  with  beds 
of  sulphur  and  the  substrata  of  destruction.  It  seems  as  cer- 
tainly prepared  for  the  flames  as  the  wood  and  coal  on  the 
hearth  are  prepared  for  the  taper  which  shall  kindle  the  fire 
to  consume  them.  The  Divine  hand  alone  seems  to  me  to 
hold  the  element  of  fire  in  check  by  a  miracle  as  great  as  that 
which  protected  the  cities  of  the  plain,  till  the  righteous  Lot 
had  made  his  escape  to  the  mountains."  Such  is  to  be  the 
doom  of  Rome.  In  her  papal  and  pagan  character  she  shall 
be  thus  destroyed.  This  is  not  Babylon,  the  straightforward, 
out-spoken  enemy  of  Israel  such  as  Babylon  of  old  was,  but 
Mystery,  Babylon.  Babylon,  as  a  literal  city  and  the  final  seat 
of  imperial  power,  comes  before  us  and  receives  judgment  in 
the  following  chapter.  What  we  have  here  is  the  connecting 
link  between  the  fall  of  ancient  Babylon  and  the  revival  of 
that  same  city  for  the  fulfillment  of  prophetic  Scriptures  con- 
cerning it.  The  passing  away  of  Mystery,  Babylon  is  followed 
by  the  appearance  of  Babylon  palpable  and  literal.  Literal 
Babylon  on  the  Euphrates  comes  into  remembrance  before 
God  after  Mystery,  Babylon  on  the  Tiber  has  been  overthrown. 
The  passing  away  of  the  one,  and  the  reappearing  of  the 
other,  would  seem  to  be  indicated  in  the  following  prophecy: 
"  Then  the  angel  that  talked  with  me  went  forth,  and  said  unto 
me.  Lift  up  now  thine  eyes,  and  see  what  is  this  that  goeth 
forth.  And  I  said,  What  is  it?  And  he  said,  This  is  the 
ephah  that  goeth  forth.  He  said  moreover.  This  is  their 
resemblance  in  all  the  land:  (and  behold,  there  was  lifted  up  a 
talent  of  lead:)  and  this  is  a  woman  sitting  in  the  midst  of 
the  ephah.  And  he  said,  This  is  Wickedness ;  and  he  cast 
her  down  into  the  midst  of  the  ephah:  and  he  cast  the  weight 
of  lead  upon  the  mouth  thereof.  Then  lifted  I  up  mine  eyes, 
and  saw,  and  behold,  there  came  forth  two  women,  and  the 
wind  was  in  their  wings;  now  they  had  wings  like  the  wings 
of  a  stork:  and  they  lifted  up  the  ephah  between  the  earth 


386  The   Unfolding   of   the   Ages  17 

and  the  heaven.  Then  said  I  to  the  angel  that  talked  with 
me,  Whither  do  these  bear  the  ephah?  And  he  said  unto  me, 
To  bnild  her  an  house  in  the  land  of  Shinar:  and  when  it  is 
prepared,  she  shall  be  set  there  in  her  own  place  "   (Zecii. 

5:5-11.  R.  v.). 

This  woman  in  the  ephah  is  an  instructive  illustration  of 
the  scarlet  woman  under  consideration,  if,  indeed,  she  is  not 
identical  with  her.  The  ephah  was  the  largest  measure  in  use 
among  the  Jews,  and  was  the  ordinary  symbol  of  commerce. 
Papal  Rome,  by  the  cumulation  of  her  unholy  traffic,  reaches, 
in  the  last  days,  her  exalted  position  over  the  nations.  This, 
at  the  same  time,  shall  fill  up  for  her  the  measure  of  her 
iniquity.  In  this  respect  she  may  be  represented  by  the  woman 
in  the  ephah  who  is  spoken  of  as  "  Wickedness."  The  ephah 
is  in  the  hands  of  two  other  women,  who  have  powerful  wings 
like  the  unclean  stork.  The  wind  is  in  their  wings,  and  by 
these  they  are  borne  to  the  land  of  Shinar,  where  a  base  is 
fovmd  for  the  wickedness  personified  by  the  woman  in  the 
ephah.  It  is  clearly  evident  that  the  evil  here  represented  is 
not  exterminated,  but  is  only  temporarily  suppressed.  It  is 
simply  a  transfer  of  base.  The  destruction  of  the  papal 
system  is  not  the  annihilation  of  the  evil.  It  is  only  the  sur- 
cease and  supersedure  of  it  in  that  particular  form  of  mani- 
festation. The  evil  immediately  reappears,  but  in  another 
form.  Before  the  overthrow  of  the  papacy,  all  true  believers 
shall  have  been  removed  to  heaven.  The  iniquity  manifest 
in  the  papal  church  shall,  after  her  destruction,  reappear 
no  longer  in  the  form  of  a  mystery,  but  in  open,  defiant  reality. 
As  in  the  French  Revolution,  liberty  shall  degenerate  into  the 
extreme  of  license.  When  France  declared  there  was  no  God, 
and  made  shipwreck  of  her  faith,  she  sank  by  the  weight  of 
her  iniquity  into  a  turbulent  sea  of  human  passion.  A 
veiled  woman,  adorned  in  gorgeous  garments,  was  brought 
before  the  Convention,  and  introduced  as  the  only  true  object 
of  worship.  She  was  taken  to  the  high  altar  of  Notre  Dame, 
and    divine    honors    paid    her.      To    such    extravagance    and 


17  The   Reign    of   the   Scarlet   Woman  387 

folly  wild  passions,  when  no  longer  restrained  of  God,  drive 
men. 

The  two  women  that  carry  away  the  one  imprisoned  in  the 
ephah  may  well  represent  the  atheism  and  superstition  that 
shall  be  so  fearfully  manifest  in  the  last  days.  The  wings  are 
symbols  of  strength  and  rapidity  of  action,  but  the  most  sig- 
nificant thing  said  of  them  is:  The  wind  was  in  their  wings. 
Satan  is  the  prince  of  the  power  of  the  air,  and  it  was  he  whom 
Christ  rebuked  on  the  lake  rather  than  the  impersonal  ele- 
ments. Destructive  forces,  such  as  wind  and  fire  and  flood, 
are,  to  some  extent  at  least,  under  the  control  of  Satan,  and 
we  may  be  sure  that  the  power  by  which  these  stork  wings 
are  borne  originates  with  him.  Rapidity  and  strength,  under 
Satanic  direction,  shall  strip  Babylon  of  the  hypocritical  veil 
that  has  disguised  her  true  character,  and  she  shall  stand  forth 
in  all  her  old  enmity  against  God. 

The  ephah  is  taken  to  the  land  of  Shinar.  vShinar  in  its  sig- 
nificance is  strictly  Babylonian.  It  was  the  original  base  of 
evil  and  is  to  become  the  final  one.  The  building  of  the  house 
in  Shinar  would  seem  to  point  to  the  erection  of  a  world's 
temple  for  the  last  great  parliament  of  religions.  The  word 
house,  defining  her  abode,  is  the  word  employed  to  designate  a 
heathen  temple.  It  is  fitting  that  the  land  of  Shinar,  where 
man  was  first  found  in  rebellion  against  God,  should  be  the 
scene  and  center  of  man's  final  fall  into  devil-worship.  Baby- 
lon shall  then  stand  forth  in  its  real  character  as  the  open, 
and  defiant  antagonist  of  God  and  of  Christ. 

This  interpretation  of  the  vision  in  Zechariah  is  at  least  in 
harmony  with  what  we  find  in  Revelation.  The  woman  in 
the  ephah  and  the  woman  riding  the  beast  appear  to  be  one 
and  the  same.  Revelation  carries  us  further  than  the  vision 
of  Zechariah.  Mystery,  Babylon  falls,  and  then  literal  Babylon 
comes  into  remembrance  before  God.  This,  of  necessity, 
implies  the  reconstruction  of  the  city.  It  is  absolutely  impos- 
sible exegetically  to  force  the  language  of  the  eighteenth  chap- 
ter in  such  a  way  as  to  make  it  a  part  and  continuance  of  the 


388  The  Unfolding  of  the  Ages  17 

seventeenth.  The  identity  of  the  judgments  in  these  two  chap- 
ters cannot  be  sustained,  and  the  general  tenor  of  prophecy 
elsewhere  warrants  the  belief  in  the  restoration  of  Babylon. 
This  is  no  greater  tax  upon  our  reason  than  the  thought  of  a 
restored  Israel  and  Jerusalem.  These  last  two  must  be  restored 
in  order  to  make  good  the  oracles  of  God ;  and  so  also  must 
Babylon  come  once  more  upon  the  scene  in  order  to  meet  the 
full  shock  of  the  prophetic  judgments  in  the  same  infallible 
Word.  The  scarlet  beast  of  the  world-empire  shall  first  have 
put  upon  its  neck  the  galling  yoke  of  ecclesiastical  despotism, 
and  then,  escaping  from  this,  shall,  with  horned  front  of  the 
aurochs,  plunge  madly  on. 


XXX 

THE  FALL  OF  BABYLON 

After  these  things  I  saw  another  angel  coming  down  out  of  heaven, 
having  great  authority;  and  the  earth  was  lightened  with  his  glory; 
and  he  cried  with  a  mighty  voice,  saying,  Babylon  the  great  is  fallen, 
is  fallen,  and  become  the  dwelling  place  of  demons  and  a  hold  of 
every  unclean  spirit,  and  a  hold  of  every  unclean  and  hateful  bird ; 
for  all  the  nations  have  drunk  of  the  wine  of  the  fury  of  her  fornica- 
tion ;  and  the  kings  of  the  earth  have  committed  fornication  with  her ; 
and  the  merchants  of  the  earth  have  become  rich  by  the  power  of  her 
luxury.  And  I  heard  another  voice  out  of  heaven  saying.  Come  out  of 
her,  my  people,  that  ye  partake  not  of  her  sins,  and  that  ye  receive 
not  of  her  plagues :  for  her  sins  have  been  heaped  up  to  heaven,  and 
God  hath  remembered  her  unrighteous  deeds.  Render  to  her  as  she 
also  hath  rendered,  and  double  to  her  double  according  to  her  works. 
In  the  cup  which  she  hath  mixed,  mix  to  her  double.  As  much  as  she 
hath  glorified  herself  and  lived  luxuriously,  so  much  torment  and  sorrow 
give  her :  for  she  saith  in  her  heart,  I  sit  a  queen,  and  am  no  widow, 
and  shall  see  no  sorrow.  Therefore  in  one  day  shall  her  plagues  come : 
death  and  sorrow  and  famine,  and  she  shall  be  burnt  with  fire;  for 
strong  is  the  Lord  God  who  judgeth  her.  And  the  kings  of  the  earth 
who  have  committed  fornication  and  lived  luxuriously  with  her,  shall 
weep  and  mourn  for  her,  when  they  see  the  smoke  of  her  burning, 
standing  afar  off  for  fear  of  her  torment,  saying.  Woe,  woe,  the  great 
city  Babylon,  the  mighty  city,  because  in  one  hour  is  thy  judgment 
come.  And  the  merchants  of  the  earth  weep  and  mourn  for  her, 
because  no  one  buyeth  their  merchandise  any  more, — merchandise  of 
gold,  and  silver,  and  precious  stones;  and  pearls,  and  fine  linen,  and 
purple,  and  silk,  and  scarlet;  and  all  thyine  wood,  and  every  article  of 
ivory,  and  every  article  of  most  precious  wood,  and  of  brass,  and  of  iron, 
and  of  marble;  and  cinnamon,  and  amomum,  and  incense,  and  unguent, 
and  frankincense,  and  wine,  and  oil,  and  fine  flour,  and  wheat,  and 
cattle,  and  sheep,  and  [merchandise]  of  horses,  and  chariots,  and 
bodies  and  souls  of  men.  And  the  fruits  of  the  lust  of  thy  soul  are 
departed  from  thee ;  and  all  fair  and  splendid  things  are  perished  from 
thee,  and  they  shall  not  find  them  longer  at  all.  The  merchants  of 
these  things,  who  were  made  rich  by  her,  shall  stand  afar  off  because 

389 


390  The   Unfolding   of   the   Ages  18 

of  the  fear  of  her  torment,  weeping  and  mourning,  saying,  Woe,  woe, 
the  great  city,  that  was  clothed  with  fine  linen  and  purple  and  scarlet, 
and  decked  with  gold  and  precious  stones  and  pearls !  For  in  one 
hour  is  so  great  riches  become  desolate.  And  every  pilot,  and  every 
voyager,  and  sailors,  and  as  many  as  trade  by  the  sea,  stood  afar  off, 
and  cried,  seeing  the  smoke  of  her  burning,  saying,  What  [city]  is 
like  the  great  city?  And  they  cast  dust  upon  their  heads,  and  cried, 
weeping  and  mourning,  saying,  Woe,  woe,  the  great  city,  wherein  all 
that  had  ships  in  the  sea  were  made  rich  by  reason  of  her  precious 
things!  For  in  one  hour  she  is  made  desolate.  Rejoice  over  her, 
heaven,  and  ye  saints,  and  apostles,  and  prophets;  for  God  hath  judged 
your  judgment  upon  her.  And  a  strong  angel  took  up  a  stone  like 
a  great  millstone,  and  cast  it  into  the  sea,  saying,  Thus  with  violence 
shall  Babylon,  the  great  city,  be  cast  down,  and  shall  be  found  no 
more  at  all ;  and  the  voice  of  harpers  and  musicians,  and  flute-players, 
and  trumpeters  shall  be  heard  no  more  at  all  in  thee;  and  no  artificer 
of  any  art  shall  be  found  any  more  at  all  in  thee;  and  the  sound  of  a 
millstone  shall  be  heard  no  more  at  all  in  thee ;  and  the  light  of  a  lamp 
shall  shine  no  more  at  all  in  thee ;  and  the  voice  of  bridegroom  and 
bride  shall  be  heard  no  more  at  all  in  thee;  for  thy  merchants  were 
the  great  men  of  the  earth,  for  by  thy  sorcery  were  all  nations  led 
astray.  And  there  was  found  in  her  the  blood  of  the  prophets  and  of 
the  saints,  and  of  all  that  were  slain  upon  the  earth. —  (Chapter  i8.) 

THE  fall  of  Babylon  has  by  anticipation  been  an- 
nounced in  the  fourteenth  chapter.  There  is  now 
given  detailed  account  of  it.  After  the  destruction 
of  the  Romish  church  by  the  ten  European  powers, 
an  angel  with  great  power  comes  down  from  heaven,  lighting 
the  world  with  his  glory,  and  crying  with  a  mighty  voice: 
"  Babylon  the  great  is  fallen,  is  fallen,  and  become  the  dwell- 
ing place  of  demons  and  a  hold  of  every  unclean  spirit,  and  a 
hold  of  every  unclean  and  hateful  bird."  To  meet  the  require- 
ments of  this  prophecy,  Babylon  must  be  lifted  from  its 
present  condition  of  desolation.  It  shall  then  become  the 
habitation  of  demons.  The  demons,  now  at  liberty,  are  deni- 
zens of  the  air  (Eph.  6:  15.  Marg.)  and  the  others  are 
imprisoned  in  the  pit  of  the  abyss.  (Rev.  9:  i-ii).  Whether 
expelled  from  the  heavenly  places,  or  delivered  from  the  pit, 
Babvlon  shall  become  their  habitation.     It  is  even  more  than 


18  The    Fall    of   Babylon  391 

a  habitation,  for  the  word  "  hold  "  is,  hterally,  a  watch-place, 
or  station,  where  they  assemble  for  the  last  desperate  resist- 
ance against  God. 

Attention  has  been  called  to  Jeremiah's  prophecy,  in  which 
the  judgment  that  overwhelms  Babylon  is  shown  to  be  the 
result  of  exciting  against  her  a  destroying  spirit.  Such  is  the 
literal  meaning  of  the  first  verse  of  the  fifty-first  chapter  of 
his  book.  The  demons  introduce  the  desolating  evils  which 
provoke  the  unsparing  judgment  of  God,  and  this  fact  is  con- 
firmed by  various  prophecies.  The  one  under  consideration  is 
enough  for  the  purpose. 

According  to  the  view  of  the  American  Editor  of  Lange's 
Commentary,  the  events  symbolized  in  this  chapter  await  future 
fulfillment.  He  says :  "  Nothing  in  the  history  of  the  world 
has  occurred  which  adequately  meets  the  symbolization.  A 
comparison  of  this  section  with  the  one  in  Jeremiah,  suggests 
the  thought  that  by  the  glorious  Angel  of  vers.  1-3  may  be 
symbolized  a  Divinely  called  and  gifted  man,  or  body  of  men, 
who,  in  the  spirit  of  the  old  Prophets,  shall  declare  the 
approaching  fall  of  the  spiritual  Babylon." 

But  why  put  the  word  spiritual  before  Babylon?  Scripture 
is  sufficient  of  itself,  and  what  is  given  us  concerning  Babylon 
ought  not  to  be  confused  by  the  interjection  of  unauthorized 
words.  Spiritual  Babylon — a  term  that  may  apply  equally  to 
New  York  or  London — is  of  course  an  easier  concept  than  the 
literal  Babylon.  The  Bible  has  been  mystified  more  by  what 
has  been  read  into  it  than  by  what  has  been  read  out  of  it. 
The  necessity  of  interjecting  the  word  "  spiritual "  before 
Babylon  arises  from  the  supposed  identity  of  the  judgment  in 
this  chapter  with  that  of  the  seventeenth.  We  must  insist, 
however,  that  the  city,  and  not  the  woman,  is  before  us  in  the 
eighteenth.  Moreover,  the  city,  with  which  the  woman  is  iden- 
tified, is  not  Babylon,  but  Rome.  Rome  has  neither  answered, 
nor  could  she  do  so,  to  the  terms  employed  in  this  prophecy. 
This  fact  is  clearly  recognized  by  Dean  Alford.  Speaking  of 
the  lamentation  of  the  merchants,  he  says :  "  It  must  not  for  a 


392  The   Unfolding   of   the   Ages  18 

moment  be  denied,  that  the  character  of  this  lamentation 
throws  a  shade  of  obscurity  over  the  interpretation,  otherwise 
so  plain  from  the  explanation  given  in  chapter  17:  18.  The 
difficulty  is  however  not  confined  to  the  application  of  the 
prophecy  to  Rome  papal,  but  extends  over  the  application  of 
it  to  Rome  at  all,  which  last  is  determined  for  us  by  the  solu- 
tion given  in  chapter  16:  18.  For  Rome  never  has  been,  and 
from  its  very  position  never  could  be,  a  great  commercial 
city.  I  leave  this  difficulty  unsolved,  merely  requesting  the 
student  to  bear  in  mind  its  true  limits  and  not  charge  it 
exclusively  on  that  interpretation  which  only  shares  it  with 
any  other  possible  one.  The  main  features  of  the  description 
are  taken  from  that  of  the  destruction  of  and  lamentation  over 
Tyre  in  Ezek.  27,  to  which  city  they  were  strictly  applicable." 

In  this  interpretation  the  difficulty  lies  in  the  effort  to  force 
a  wrong  application  of  words.  All  is  plain  enough  if  the 
language  of  the  chapter  be  allowed  its  evident  significance. 
It  is,  as  all  admit,  a  prophecy  of  the  future,  and  cannot  be 
made  to  adapt  itself  to  any  preconceived  opinion.  It  cannot 
be  forced  to  apply  to  something  other  than  the  Holy  Spirit 
intended.  The  terms  of  the  prophecy  must  of  necessity  be 
in  harmony  with  the  Old  Testament  predictions.  Babylon  of 
old  never  had  any  fall  commensurate  with  the  language  an- 
nouncing it.  Dean  Stanley,  who  is  liberal  enough  in  the  use 
of  language  for  descriptive  purposes,  admits  that  the  facts  of 
history  do  not  justify  the  language  of  the  prophets  in  refer- 
ence to  Babylon.  There  is  certainly  no  obscurity  in  the 
following  prophetic  statements : 

"  It  shall  be  no  more  inhabited  for  ever ;  neither  shall  it  be 
dwelt  in  from  generation  to  generation.  No  man  shall  abide 
there,  neither  shall  any  son  of  man  dwell  therein"  (Jer.  50: 
39-40). 

"  Babylon,  the  glory  of  kingdoms,  the  beauty  of  the 
Chaldees'  excellency,  shall  be  as  when  God  overthrew  Sodom 
and  Gomorrah.  It  shall  never  be  inhabited,  neither  shall  it 
be  dwelt  in  from  generation  to  generation:  neither  shall  the 


18  The   Fall   of   Babylon  393 

Arabian  pitch  tent  there ;  neither  shall  the  shepherds  make 
their  fold  there"  (Is.  13:  19-20). 

In  full  view  of  all  these  prophecies  Stanley  says :  "  No  such 
desolation  in  the  literal  sense  followed  on  the  Persian  con- 
quest. For  two  centuries  more  Babylon  remained  to  be  a 
flourishing  city,  the  third  in  the  Empire ;  shorn,  indeed,  of 
its  splendor,  its  walls  reduced  in  height,  its  gates  removed, 
but  still  the  wonder  of  the  world,  when  it  was  seen  by 
Grecian  travelers  in  the  next  century,  or  when,  yet  later,  it 
was  on  the  verge  of  reinstatement  in  its  metropolitan  grandeur 
by  Alexander.  Then  came  the  fatal  blow  struck  by  the  erec- 
tion of  the  Greek  city  Seleucia  on  the  Tigris;  and  from  that 
time  the  ancient  capital  withered  away,  till,  in  the  first  century 
of  the  Christian  era,  it  was  but  partially  inhabited,  though 
still  retaining  within  its  precincts  a  remnant  of  the  Jewish 
settlers.  In  the  fourth  century  it  became  in  great  measure  a 
hunting  park  for  the  Persian  Kings,  but  its  irrigation  still 
kept  up  the  fertile  and  populous  character  of  the  district.  It 
was  not  till  the  Middle  Ages,  when  a  Jewish  traveler  (Ben- 
jamin of  Tudela)  once  more  visited  the  ruins,  that  it  was  seen 
in  the  state  in  which  it  has  been  ever  since — a  wide  desert 
tract,  interrupted  only  by  the  huge  masses  of  indestructible 
brick,  its  canals  broken,  its  rich  vegetation  gone;  the  habita- 
tion of  the  lions,  the  jackals,  the  antelopes  of  the  surrounding 
desert.  In  detail  of  time  and  place,  the  predicted  destruction 
did  not  literally  come  to  pass.  It  was  neither  so  early  nor  so 
complete  in  all  its  parts,  as  might  have  been  inferred,  and  as 
has  been  sometimes  represented.  But  it  is  remarkable  that, 
alone  of  the  many  pictures  of  ruin  which  the  Prophets  fore- 
shadowed for  the  enemies  of  their  country,  this  has,  after  a 
delay  of  sixteen  centuries,  and  now  for  a  period  of  seven 
centuries,  been  almost  literally  accomplished.  Damascus  and 
Tyre,  though  menaced  with  a  desolation  no  less  complete,  have 
never  ceased  to  be  inhabited  towns,  more  or  less  frequented. 
Petra  is  again  the  resort  of  yearly  visitors.  It  is  true  that 
even  Babylon  has  never  ceased  to  be  inhabited.     Hillah,  a 


394  The   Unfolding   of   the   Ages  18 

town  with  a  population  of  five  thousand  souls,  is  within  its 
walls,  and  the  Arabs  still  wander  through  it.  But  in  its 
general  aspect  the  modern  traveler  can  add  nothing  to  the  fore- 
bodings of  the  Hebrew  prophets."  * 

This  representation  is  in  strict  accord  with  the  facts  of 
history,  and  we  are  obliged  therefore  either  to  accuse  both 
Isaiah  and  Jeremiah  of  having  given  us  an  overdrawn 
prophecy,  if  not  an  inaccurate  one,  or  else  admit  the  possibility 
of  a  future  Babylon  whose  doom  shall  fully  vindicate  the 
terms  of  the  Old  Testament  prophecies,  and  that  shall  tally 
in  the  last  detail,  item  by  item,  with  what  is  given  us  by  John 
in  the  Apocalypse. 

Just  what  proportions  Babylon  of  the  future  shall  assume, 
and  to  what  extent  it  shall  surpass  in  pride  and  luxury  its  pro- 
totype, remains  for  the  future  to  disclose.  Human  judgment 
as  to  this,  if  it  be  not  based  upon  the  declarations  of  the 
prophets,  is  of  no  value  whatever.  We  are  at  liberty  neither 
to  add  to,  nor  to  take  from,  the  words  these  prophets  have 
given  us.  They  "  spake  as  they  were  moved  by  the  Holy 
Ghost,"  and  let  man  think  what  he  will,  Babylon  must  be 
restored  in  order  that  she  may  fall  in  a  manner  to  fulfill  to  the 
last  letter  the  predictions  concerning  her.  Before  judgment 
overwhelms  her,  a  voice  from  heaven  is  heard,  saying:  "  Come 
out  of  her,  my  people,  that  ye  partake  not  of  her  sins,  and 
that  ye  receive  not  of  her  plagues :  for  her  sins  have  been 
heaped  up  to  heaven,  and  God  hath  remembered  her  unright- 
eous deeds."  In  her  there  may  be  those  of  whom  God  can  say 
"  my  people  "  and  they  are  called  to  come  out  of  her  before 
the  judgment  falls.  The  stroke  that  annihilates  the  apostate 
church,  in  accordance  with  the  suggestion  of  the  last  chapter, 
is  one  that  involves  the  overthrow  of  literal  Rome.  She  and 
the  papal  system  are  at  the  last,  for  the  purpose  of  judgment, 
one.  Babylon,  the  great  metropolitan  city  resurrected  for  the 
doom  that  awaits  her,  will  naturally  be  an  asylum  for  the 
refugees   from   Rome.     The  good   and  bad  alike   shall   flock 

*  History  of  the  Jewish  Church,  Vol.  Ill,  page  59. 


18  The    Fall   or   Babylon  395 

there  when  Rome  falls,  and  the  call  to  come  out  of  Babylon 
is  to  God's  people  before  the  judgment  descends. 

"  God  hath  remembered  Babylon."  As  a  matter  of  fact, 
God  has  never  forgotten  her,  from  the  time  when  the  first 
tower  builders  assembled  on  the  plains  of  Shinar,  until  over  her 
the  bells  toll  in  judgment.  Her  judgment  is  retributive, 
stroke  upon  stroke,  and  to  her  shall  be  rendered  as  she  hath 
rendered,  and  double  to  her  double,  according  to  her  works. 
The  torment  and  sorrow  that  shall  overtake  her  shall  be  in 
exact  proportion  to  the  extent  in  which  she  hath  glorified  her- 
self and  lived  in  luxury.  Ruin  comes  when  she  is  making  the 
proud  boast :  "  I  sit  a  queen,  and  am  no  widow,  and  shall  see 
no  sorrow."  This  conforms  with  the  prophecy  of  Isaiah : 
"  And  thou  saidst,  I  shall  be  a  lady  for  ever :  so  that  thou 
didst  not  lay  these  things  to  thy  heart,  neither  didst  remember 
the  latter  end  of  it.  Therefore  hear  now  this,  thou  that  art 
given  to  pleasures,  that  dwellest  carelessly,  that  sayest  in 
thine  heart,  I  am,  and  none  else  beside  me;  I  shall  not  sit  as 
a  widow,  neither  shall  I  know  the  loss  of  children :  but  these 
two  things  shall  come  to  thee  in  a  moment  in  one  day,  the  loss 
of  children,  and  widowhood:  they  shall  come  upon  thee  in 
their  perfection  for  the  multitude  of  thy  sorceries,  and  for 
the  great  abundance  of  thine  enchantments"  (Is.  47:7-9). 

This  proud  boast  is  the  stultiloquy  of  her  madness.  It  is 
the  knell  of  her  doom.  She  has  fallen  into  the  hands  of  One 
who  is  able  to  strip  from  her  the  tinsel  trappings  in  which  she 
has  arrayed  herself.  Strong  is  the  Lord  God  zvho  jiidgeth  her. 
"  And  the  kings  of  the  earth  who  have  committed  fornication 
and  lived  luxuriously  with  her,  shall  weep  and  mourn  for  her, 
when  they  see  the  smoke  of  her  burning,  standing  afar  off 
for  fear  of  her  torment,  saying.  Woe,  woe,  the  great  city 
Babylon,  the  mighty  city,  because  in  one  hour  is  thy  judgment 
come." 

In  fulfillment  of  the  second  Psalm  the  kings  of  the  earth 
are  banded  together  in  their  last  confederacy.  Alford  says: 
"  It  can  hardly  be  imagined  that  the  kings  should  bodily  stand 


396  The    Unfolding   of   the   Agbs  18 

and  look  as  described,  seeing  that  no  combination  of  events 
contemplated  in  the  prophecy  has  brought  them  together  as 
yet."  This  he  notes  as  "  a  feature  in  the  prophecy  "  that  is 
"  an  objection  to  the  literal  understanding  of  its  details."  The 
objection  to  the  literal  understanding  of  its  details  has  force 
only  when  Babylon  is  confounded  with  Rome,  either  pagan 
or  papal.  Furthermore,  there  ha^s  been  "  a  combination  of 
events  "  that  has  brought  together  the  kings  of  the  earth. 
When  the  sixth  vial  is  poured  out  upon  the  Euphrates,  the 
waters  are  dried  up  to  prepare  the  way  for  them.  Then  from 
the  mouth  of  the  dragon  and  from  the  mouth  of  the  beast 
and  from  the  mouth  of  the  false  prophet  there  go  forth 
spirits  of  demons  unto  the  kings  of  the  whole  habitable  earth, 
to  gather  them  together  unto  the  war  of  the  great  day  of  God 
Almighty.  It  is  this  assemblage  of  the  kings  who  are  here 
seen  wailing  over  the  burning  of  Babylon. 

The  destruction  of  the  city  means  also  the  destruction  of 
the  world's  commerce,  and  the  utter  disorganization  of  the 
whole  social  system.  The  merchants  join  in  the  lamentation 
over  her,  and  there  is  given  us  an  itemized  list  of  merchandise, 
which  speaks  plainly  of  the  "  abundance  of  her  delicacies  "  by 
which  these  merchants  were  enriched.  They  testify  also  to 
the  extent  of  her  commerce,  and  this  fact  alone  excludes  Rome 
from  consideration.  Babylon  was  a  commercial  and  manu- 
facturing city.  Babylonian  monarchs  knew  the  value  of 
canals,  and  the  vast  empire  over  which  they  reigned  arose 
upon  alluvial  plains  kept  fertile  by  an  extensive  system  of 
irrigation  and  drainage.  According  to  Herodotus,  the  royal 
canal  was  wide  and  deep  enough  to  be  navigable  for  merchant 
ships.  Alexander  enlarged  these  canals  for  his  fleet ;  and 
they  may  again  be  opened  for  commercial  use.  The  royal 
palace  was  magnificently  decorated  with  statues,  and  furnished 
with  luxuries  that  were  the  result  of  world-wide  conquest. 
The  hanging  gardens  were  one  of  the  well-known  wonders  of 
the  world.  The  inhabitants  were  notorious  for  luxurious 
living  and  self-indulgence.     Ancient  writers  have  abundantly 


18  The   Fall   of  Babylon  397 

confirmed  the  Scriptures  by  bearing  witness  to  the  corruption 
of  the  Babylonian  morals.  We  may  be  sure  that  the  Babylon 
of  the  future,  as  exhibited  to  us  here  in  Revelation,  will  not 
be  less  imposing  in  commercial  grandeur  and  luxury  than  of 
old.  These  various  items,  which  are  brought  before  us  one 
by  one,  might  doubtless  suggest  the  varied  ways  in  which 
Babylon  shall  yet  adapt  herself  to  the  various  characters  that 
shall  be  found  in  her  at  the  last.  These  are  the  fruits  of  the 
lusts  of  her  soul,  but  they  shall  depart  from  her,  and  all  the 
fair  and  splendid  things  shall  perish  from  her  and  shall 
not  be  found  at  all.  The  merchants  of  the  earth  wail 
because  of  the  desolation  fallen  upon  the  city;  once  "clothed 
with  fine  linen  and  purple  and  scarlet."  In  one  hour  her  great 
riches  shall  sink  into  utter  oblivion.  The  wail  of  the  mer- 
chants is  followed  by  another  from  the  pilots,  and  voyagers, 
and  sailors  upon  the  sea.  They,  too,  have  been  enriched  by  her 
commerce,  and  lament  together  over  the  completeness  of  her 
fall.  While  the  kings  of  the  earth,  and  the  merchants,  and 
the  sea  traders  lament:  heaven  is  filled  with  praise  because  of 
her  overwhelming  destruction.  "  Rejoice  over  her,  heaven, 
and  ye  saints,  and  apostles,  and  prophets;  for  God  hath  judged 
your  judgment  upon  her." 

The  last  vision  of  the  chapter  shows  us  how  absolutely  Baby- 
lon shall  sink  to  rise  no  more.  "  A  strong  angel  took  up  a 
stone  like  a  great  millstone,  and  cast  it  into  the  sea,  saying, 
Thus  with  violence  shall  Babylon,  the  great  city,  be  cast 
down,  and  shall  be  found  no  more  at  all."  The  symbolism  is 
evidently  borrowed  from  the  prophecy  of  Jeremiah.  Seraiah 
was  commanded  to  read  the  prophecy  at  Babylon,  and  then 
to  bind  it  to  a  stone  and  cast  it  into  the  Euphrates.  The 
action  was  to  be  accompanied  by  the  words :  "  Thus  shall 
Babylon  sink,  and  shall  not  arise  from  the  evil  that  I  will 
bring  upon  her  "  (Jer.  51 :  64). 

Jeremiah  and  John  have  under  contemplation  one  and  the 
same  judgment.  No  such  utter  annihilation  of  Babylon  took 
place  when  the  city  was  captured  by  the  Persians.     Jeremiah 


398  The   Unfolding   of   the   Ages  18 

and  John  have  before  them  the  same  divine  judgment  and  it 
is  a  future  one.  If  the  Old  Testament  prophecies  were  ful- 
filled in  the  fall  of  Babylon,  then,  of  course,  there  is  no 
future  Babylon  to  which  the  prophecy  of  John  can  apply. 
This  supposition  has  led  to  the  regarding  of  Babylon  as  Rome, 
or,  more  generally  and  much  more  vaguely,  as  "  the  whole 
kingdom  of  evil."  A  literal  Babylon  disposes  of  such 
vagaries,  and  opens  the  way  for  a  consistent  and  harmonious 
interpretation  of  the  text  throughout.  The  s}TObolic  act  of 
the  angel  indicates  the  final  and  absolute  overthrow  of  Baby- 
lon from  which  there  is  no  possibility  of  recovery. 

Six  times  over,  the  solemn  words  "  no  more  "  toll  out,  like 
a  funeral  knell,  the  perpetual  desolation  of  the  city.  The  city 
shall  be  found  "  no  more."  The  strains  of  music  shall  be 
heard  "  no  more."  The  mechanic's  craft  shall  be  "  no  more." 
The  grinding  of  the  millstone  shall  be  heard  "  no  more."  The 
lamp-lighted  feasts  shall  be  "  no  more."  The  bridal  joys  shall 
be  "  no  more."  Surely  there  is  no  need  of  comment  where 
language  is  as  plain  as  this.  It  means  the  utter  annihilation 
of  the  city  together  with  all  that  characterizes  it.  Not  without 
reason  does  this  awful  doom  fall  upon  her :  "  For  thy  mer- 
chants were  the  great  men  of  the  earth,  for  by  thy  sorcery 
were  all  nations  led  astray.  And  there  was  found  in  her  the 
blood  of  the  prophets  and  of  the  saints,  and  of  all  that  were 
slain  upon  the  earth."  God  judges  in  the  most  unsparing  way 
this  final  storm  center  of  the  kingdom  of  evil.  It  is  to  be 
noted  that  this  judgment  is  absolutely  of  God,  whereas  the 
judgment  of  Mystery,  Babylon  is  instrumcntally  by  men. 
There  can  be  no  identification  of  the  two  without  the  mystifi- 
cation that  has  so  generally  confused  the  interpretation  of  the 
Book  of  Revelation. 

In  the  Preliminary  Remarks  to  the  Second  Division  of 
Lange's  Commentary,  the  author  says :  "  Since  the  first  thing 
to  be  established,  in  a  general  work  on  the  Apocalypse,  is  the 
Exegetical  point  of  view  in  which  we  should  regard  the  Book, 
it  is  self-evident  that  the  Doctrinal  apprehension  and  the  Homi- 


18  The   Fall   of   Babylon  399 

letical  application  of  the  Scripture  in  question  are  conditioned 
upon  the  secure  estabHshment  of  the  Exegetical  result." 
Illustrating  the  failure  to  find  homiletic  and  doctrinal  material 
wherever  the  exact  "  exegetical  result "  has  not  been  estab- 
lished, he  says :  "  It  is  an  unquestionable  fact  that  the  modern, 
ostensibly  critical,  synchrono-historical  apprehension  of  the 
Book  has,  in  great  measure,  neutralized  and,  so  to  speak,  com- 
promised its  doctrinal  side;  thus  Schleiermacher,  DeWette, 
et  al.,  assign  a  very  moderate  value  to  this  Scripture.  This 
view  leaves  but  a  few  isolated  passages  even  to  Homiletics; 
and  even  those  passages  can  be  made  use  of  only  with  a  cer- 
tain inconsistency,  the  canonical  character  of  the  Book  being 
questioned. 

"  The  servile  adherents  of  the  orthodoxy  of  the  seventeenth 
century  occupy  a  similar  relation  toward  the  Book.  Accord- 
ing to  their  assumptions,  the  idea  of  a  transition-period  inter- 
vening between  the  present  and  the  future  seon,  of  a  true 
Millennium,  and  of  a  special  hope  for  the  return  of  the  people 
of  Israel,  is  utterly  out  of  the  question.  The  last  day  must  be 
one  single  day.  In  this  single  day,  the  whole  world  must  be 
utterly  destroyed  and  replaced  by  an  entirely  new  world.  A 
Millennium  is  regarded  as  conflicting  with  the  XVII.  Article 
of  the  Augsburg  Confession.  Gehenna,  it  is  maintained, 
coincides  with  the  realm  of  the  dead,  and  is  entirely  complete 
and  ready  for  inmates  in  the  midst  of  Time.  Now  when  it 
is  seen  that  these  and  the  like  assumptions  are,  contrasted 
with  a  vital  conception  of  Holy  Scripture,  and  especially  of 
the  Apocalypse,  contracted  ideas  of  a  servile  letter-faith,  or 
an  exegetical  tradition-faith,  the  consequence  is  self-evident : 
not  much  secure  ground  is  left  in  the  Apocalypse  for  doctrinal 
arguments  and  homiletical  demonstrations." 

In  opposition  to  all  this,  it  is  claimed,  and  against  all  gain- 
sayers,  that  a  transition-period,  intervening  between  this  pres- 
ent Christian  age  and  the  Millennial  kingdom  of  Christ,  is  an 
"  exegetical  result "  that  can  be  established  by  the  surest 
Scriptural  evidence;  and  from  this  point  of  view  the  Book 


400  The   Unfolding   of   the   Ages  18 

should  be  regarded.  The  ignorance  of  such  a  transition- 
period,  or  the  faihire  to  see  the  necessity  for  it,  is  responsible 
for  the  profound  confusion  in  the  "  synchrono-historical 
apprehension  of  the  Book,"  as  well  as  in  the  assumptions  of 
the  "  servile  adherents  of  the  orthodoxy  of  the  seventeenth 
century."  Such  a  transition-period,  corresponding  to  the 
seventieth  week  of  Daniel's  prophecy,  is  not  only  not 
"  utterly  out  of  the  question,"  but  it  makes  possible  an  harmo- 
nious and  consistent  interpretation  against  which,  so  far  as  the 
writer  can  see,  no  objection  can  be  successfully  maintained ; 
and  in  which  there  is  no  strain  upon  the  language,  nor  the 
slightest  reduction  of  its  full  force.  It  is,  surely,  more  honor- 
ing to  God's  Word  to  believe  in  a  future  fulfillment  of  prom- 
ises, than  to  charge  the  prophecies  with  an  exaggerated  verbal 
expression,  which  in  reality  makes  them  void.  If  Satan  is 
to  be  cast  out  from  the  heavenly  places  to  which,  as  Scripture 
fully  affirms,  he  now  has  access,  then  surely  it  is  not  difficult 
to  conceive  of  the  evil  of  which  he  is  the  author  being  headed 
up,  and  concentrated  in  one  final  storm  center  on  the  earth. 
It  is  also  quite  conceivable  that  this  should  be  on  the  river 
Euphrates.  There  is  no  more  appropriate  place  for  this  last 
manifestation  of  evil  against  God  than  at  the  central  seat  of 
this  ancient  empire,  whose  imperial  head  proudly  said :  "  Is  not 
this  great  Babylon,  that  I  have  built  for  the  house  of  the  king- 
dom by  the  might  of  my  power,  and  for  the  honour  of  my 
majesty?"  (Dan.  4:30). 

Surely  it  is  fitting  that  there,  in  that  self-same  region,  the 
last  imperial  head  of  the  world's  empire,  who  manifests  a  like 
independence  of  God,  should  be  overwhelmed  with  divine 
judgment,  and,  with  all  the  evil  connected  with  him,  be  swept 
from  the  earth.  A  conception  such  as  this  is  alone  worthy  of 
the  magnificent  language  which  testifies  to  the  extent  of  Baby- 
lon's greatness,  and  to  the  utter  desolation  of  her  overthrow. 
Nothing  that  has  fully  exhausted  prophecy  has  yet  overtaken 
Babylon,  and  it  is  perfect  folly  to  attempt  to  convince  people 
of  the  verbal  accuracy  of  Scripture,  and,  at  the  same  time, 


18  The   Fall   of   Babylon  401 

expect  them  to  believe  that  the  prophecies  have  been  Hterally 
fulfilled.  The  return  of  the  Jews  to  the  hoi}'  land,  and  their 
establishment  there  in  renewed  expectation  of  the  Messiah, 
and  opposition  to  this  centered  in  a  literal  Babylon  on  the 
Euphrates,  is  a  conception  alone  worthy  of  the  Scripture  state- 
ment. If  the  details  of  the  prophecy  cannot  be  seen  clearly, 
yet  the  broad  features  of  it  are  before  us,  and,  instead  of 
"  an  utter  impossibility  "  of  there  being  an  intervening  period 
between  this  present  Christian  dispensation,  and  the  future 
kingdom  of  Christ,  it  is,  in  order  to  harmonize  the  various 
voices  of  prophecy,  an  absolute  necessity  to  have  this  very 
interval.  Prophetic  history  requires  time  as  well  as  place 
for  fulfillment,  and  such  an  interval  provides  it.  The  Book 
of  Revelation  cannot  be  correctly  interpreted  from  any  other 
exegetical  point  of  view.  Babylon  of  old  has  indeed  fallen, 
but  that  fall  did  not  make  manifest  the  full  meaning  of  the 
prophecies.  There  is  another  Babylon  looming  up  in  the 
future,  and  her  fall  has  been  before  us  in  this  chapter.  No 
strained  or  unnatural  meaning  has  been  given  to  the  language, 
it  has  been  allowed  to  have  its  full  force,  and  the  various 
voices  of  prophecy  here  blend  in  one  harmonious  testimony 
to  the  magnitude  of  Babylon's  sins,  and  to  the  terrific  judg- 
ments that  shall  accomplish  her  everlasting  overthrow. 

"  Behold,  I  am  against  thee,  O  destroying  mountain,  saith 
the  Lord,  which  destroyest  all  the  earth:  and  I  will  stretch 
out  mine  hand  upon  thee,  and  roll  thee  down  from  the  rocks, 
and  will  make  thee  a  burnt  mountain.  And  they  shall  not  take 
of  thee  a  stone  for  a  comer,  nor  a  stone  for  foundations;  but 
thou  shalt  be  desolate  for  ever,  saith  the  Lord "  (Jer. 
51:25-26). 


XXXI 

heaven's  hallelujah  chorus 

After  these  things,  I  heard  as  the  loud  voice  of  a  great  multitude 
in  heaven,  saying.  Hallelujah;  the  salvation  and  glory  and  power  of 
our  God!  For  true  and  righteous  are  his  judgments;  for  he  hath 
judged  the  great  harlot  who  corrupted  the  earth  by  her  fornication; 
and  hath  avenged  the  blood  of  his  servants  at  her  hand.  And  again 
they  said,  Hallelujah.  And  her  smoke  ascendeth  up  to  the  ages  of 
ages.  And  the  four  and  twenty  elders  and  the  four  living  beings 
fell  down  and  worshiped  God  who  sitteth  upon  the  throne,  saying, 
Amen,  Hallelujah.  And  there  came  out  a  voice  from  the  throne,  say- 
ing: Praise  our  God,  all  ye  servants  of  His  who  fear  him,  small  and 
great.  And  I  heard  as  the  voice  of  a  great  multitude,  and  as  the  voice 
of  many  waters,  and  as  the  voice  of  mighty  thunders,  saying,  Halle- 
lujah, for  the  Lord  our  God  the  Almighty  hath  reigned.  Let  us 
rejoice  and  be  glad,  and  give  him  glory;  for  the  marriage  of  the  Lamb 
hath  come,  and  his  wife  hath  made  herself  ready.  And  there  was 
given  to  her  that  she  should  be  clothed  with  fine  linen,  bright  [and] 
pure;  for  the  fine  linen  is  the  righteousnesses  of  the  saints.  And  he 
saith  unto  me.  Write,  Blessed  are  they  who  are  called  unto  the  mar- 
riage supper  of  the  Lamb.  And  he  saith  unto  me.  These  are  the  true 
words  of  God.  And  I  fell  before  his  feet  to  worship  him,  and  he 
saith  unto  me.  See  thou  do  it  not.  I  am  fellow-servant  with  thyself 
and  thy  brethren  who  have  the  testimony  of  Jesus.  Worship  God : 
for  the  testimony  of  Jesus  is  the  spirit  of  prophecy. —  (Chapter   19: 

I-IO.) 

ALOUD  voice  of  praise  from  some  heavenly  host 
greets  tis  at  the  opening  of  this  chapter.  It  is,  Ht- 
erally,  "  the  loud  voice  of  a  great  multitude."  This 
multitude  is  not  composed  of  the  Church  and  the 
cherubim,  for  these  are  both  spoken  of  in  such  a  way  as  to  indi- 
cate that  they  are  a  company  separate.  It  is  the  voice  of  some 
other  heavenly  host,  and  it  strikes  the  first  note  in  the  Hallelu- 
jah chorus  of  heaven  over  the  fall  of  Babylon. 

402 


19 : 1-10  Heaven's    Hallelujah    Chorus  403 

Babylon,  whether  in  mystery  form,  or  without  disguise,  is 
morally  one  and  the  same,  and  is  so  viewed  by  this  multitude 
of  the  heavenly  host.  The  evil,  whether  exhibited  in  an 
ecclesiastical  system  (the  apostate  church),  or  in  a  political 
polity  (the  literal  city),  is  essentially  the  same,  but,  as  manifest- 
ing itself  in  this  twofold  character,  it  becomes  the  object  of 
two  distinct  judgments.  In  ecclesiastical  form,  Babylon  is  the 
foe  of  Christ's  true  Church:  in  political  form,  she  is  the  foe 
of  Christ's  kingdom. 

The  true  Church  is  not  the  "  kingdom  of  Christ,"  except  in 
"  mystery  "  form,  even  as  the  false  church  is  not  "  the  kingdom 
of  Satan,"  except  in  "  mystery  "  form.  The  kingdom  of  Christ 
is  in  process  of  development  through  the  true  Church :  the 
kingdom  of  Satan  is  in  process  of  development  through  the 
false  church.  Thus  we  have  the  mystery  form  of  both  king- 
doms. The  mystery  of  the  kingdom  of  heaven  is  represented 
in  the  parables  of  Jesus.  "  And  the  disciples  came,  and  said 
unto  him.  Why  speakest  thou  unto  them  in  parables?  He 
answered  and  said  unto  them,  Because  it  is  given  unto  you 
to  know  the  mysteries  of  the  kingdom  of  heaven,  but  to  them  it 
is  not  given.  For  whosoever  hath,  to  him  shall  be  given, 
and  he  shall  have  more  abundance :  but  whosoever  hath  not, 
from  him  shall  be  taken  away  even  that  he  hath"  (Matt. 
13 : 10-12). 

The  true  Church  is  glorified  and  enthroned  when  the  king- 
dom of  Christ  is  established:  the  false  church  is  destroyed 
when  the  kingdom  of  Satan  is  manifested.  In  the  mani- 
festation of  truth,  the  true  Church  and  the  kingdom  of  Christ 
are  one  and  the  same,  in  twofold  form :  in  the  manifestation  of 
falsehood,  the  false  church  and  the  kingdom  of  Satan  are  also 
one  and  the  same,  in  twofold  form.  Truth  is  essentially  a 
unit  and  a  unity,  while  falsehood  is  essentially  division  and 
diversity.  The  glorification  of  the  "  mystery  kingdom  "  of 
Christ,  and  the  establishment  of  His  literal  kingdom,  include  in 
their  meaning  the  transformation  and  exaltation  of  Christ's 
ecclesiastical  and  civil  friends :  the  overthrow  of  the  "  mystery 


404  The   Unfolding   of   the   Ages  19 : 1-10 

kingdom  "  of  Satan,  and  the  fall  of  his  literal  kingdom,  connote 
the  deformation  and  destruction  of  Christ's  ecclesiastical  and 
civil  foes.  When  the  true  Church  is  lifted  up,  the  false  church 
is  cast  down:  when  the  true  kingdom  is  established,  the  false 
kingdom  collapses  and  vanishes  away. 

Generically  considered,  the  beast  represents  the  ten  confed- 
erate kingdoms ;  personally  considered,  he  represents  the  reign- 
ing sovereign  under  whom  they  combine.  The  destruction  of 
the  imperial  city  is  followed  by  the  judgment  of  the  reigning 
sovereign.  Judicial  authority  to  execute  this  judgment  is 
vested  in  Christ,  and  He  now  comes  personally  upon  the  scene. 

The  voice  of  praise  which  opens  this  chapter  is  in  view  of 
all  this,  and  it  is  heard  immediately  after  the  fall  of  Babylon, 
saying,  "  Hallelujah ;  the  salvation  and  glory  and  power  of  our 
God."  Hallelujah  is  better  than  Alleluia,  the  Greek  form 
of  the  word  found  in  the  common  version,  for  it  gives  full 
force  to  the  Hebrew  original.  "  Hallelujah  "  is  composed  of 
two  Hebrew  words,  and  it  means,  literally,  "  Praise  Jehovah." 
The  two  root  words  are  found  for  the  first  time,  and  appropri- 
ately so,  in  connection  with  the  installation  of  the  ark  in  Zion. 

David  "  appointed  certain  of  the  Levites  to  minister  before 
the  ark  of  the  Lord,  and  to  celebrate  and  to  thank  and  halle- 
lujah the  God  of  Israel"  (i  Chron.  16:4.  Heb.).  The  sig- 
nificance of  the  ark,  and  its  enthronement  in  Zion,  have  already 
been  before  us.  The  chapter  in  Revelation  that  is  now  before 
us  applies  to  the  time  when  Christ,  the  true  Ark  of  the 
Covenant,  makes  His  triumphal  entry  into  the  city ;  and  the  ap- 
pointed ministers  break  out  into  a  glad  hallelujah.  The 
compound  word  "  hallelujah  "  has  been  lost  in  the  translation 
of  it  as  "  Praise  the  Lord,"  but  it  is  found  in  many  of  the 
Psalms  where  the  reign  of  Christ  is  prophetically  announced. 
In  the  revised  version  of  these  Psalms  the  word  hallelujah 
is  given  in  the  marginal  reading. 

Listen,  for  example,  to  one  of  these  outbursts  of  praise! 
"  Thou  shalt  arise,  and  have  mercy  upon  Zion :  for  it  is  time 
to  have  pity  upon  her,  yea,  the  set  time  is  come.    For  thy  ser- 


19 : 1-10  Heaven's    Hallelujah    Chorus  405 

vants  take  pleasure  in  her  stones,  and  have  pity  upon  her  dust. 
So  the  nations  shall  fear  the  name  of  the  Lord,  and  all  the  kings 
of  the  earth  thy  glory :  for  the  Lord  hath  built  up  Zion,  he  hath 
appeared  in  his  glory :  he  hath  regarded  the  prayer  of  the  des- 
titute, and  hath  not  despised  their  prayer.  This  shall  be  writ- 
ten for  the  generation  to  come:  and  a  people  which  shall  be 
created  shall  hallelujah!"  (Ps.  102:13-18,  Heb.). 

The  one  hundred  and  thirteenth  Psalm,  which  predicts  the 
time  when  heaven  and  earth  shall  be  filled  with  Christ's  glory, 
begins  and  ends  with  a  hallelujah. 

The  one  hundred  and  seventeenth,  with  its  brief  but  joyful 
summons  to  the  nations  to  praise  Jehovah,  ends  with  a  halle- 
lujah. 

The  one  hundred  and  forty-seventh  tells  of  the  return  of  the 
outcast  Jews  to  the  impregnable  fortress  of  Zion.  They  are 
established  there  in  divine  favor  from  which  they  have  so  long 
been  alienated.  It  is  for  them  the  end  of  their  long  and  devious 
way.  In  fact  the  five  Psalms  that  bring  the  book  to  an  end 
may  be  properly  termed  hallelujah  Psalms.  Their  theme 
throughout  is  the  enthronement  of  Jehovah  amid  the  praise  of 
His  people.  The  third  one  of  these  is  an  invocation  for  the 
universal  praise  of  Jehovah.  It  begins  in  heaven  and  from  the 
heights,  and  then  it  is  taken  up  by  the  glorious  company  of 
the  angels,  and  these  are  followed  by  the  heavenly  hosts,  and  by 
the  sun  and  moon  and  stars  of  light ;  and,  then,  ascending  over 
all,  exhortation  is  given  to  the  heavens  of  heavens.  Then 
rolling  down  to  the  earth  the  call  to  praise  the  name  of  Jeho- 
vah is  given  to  all  nature ;  the  monsters  and  all  deeps ;  fire  and 
hail ;  snow  and  vapor ;  stormy  wind  fulfilling  His  word  ;  moun- 
tains and  all  hills ;  fruitful  trees  and  cedars ;  beasts  and  all 
cattle ;  creeping  thing  and  bird  of  wing ;  kings  of  the  earth 
and  all  races  of  men  ;  princes  and  all  judges  of  the  earth  ;  young 
men  and  maidens ;  old  men  and  youths :  "  For  his  name  alone 
is  exalted :  his  glory  is  above  the  earth  and  heaven." 

The  last  Psalm  speaks  of  the  vibration  of  the  universe. 
Heaven  and  nature  sing  together  and  all  kinds  of  musical  in- 


406  The   Unfolding   of  the   Ages  19 : 1-10 

struments  unite  in  one  glorious  diapason  of  praise.  Nature, 
in  which  man  has  found  little  but  discord,  becomes  full  of  the 
sweetest  harmony  in  response  to  the  presence  and  touch  of  the 
Second  Man  for  whom  she  waits.  These  various  instruments 
tell  of  the  glorious  harmonies  that  shall  vibrate  in  earth  when 
the  King  comes  to  Zion. 

The  hallelujahs  of  the  nineteenth  of  Revelation  are  neither 
prophetic  nor  anticipatory ;  but  the  true  answer  to  prophecy  in 
their  joyful  salutation  to  the  King.  It  is  the  voice  of  a  great 
multitude  first,  and  the  rejoicing  is  over  Babylon,  in  whose 
fall  the  God  of  heaven  hath  avenged  the  blood  of  His  ser- 
vants. "  And  again  they  said,  Hallelujah."  This  is  a  halle- 
lujah of  the  heavenly  hosts.  How  manifold  and  glorious! 
Evil  is  judged,  the  glory  of  God  is  vindicated,  and  they  are 
rejoicing!  The  voice  of  the  multitude  is  followed  by  the 
voice  of  the  Church  and  the  cherubim,  who  fall  down  and 
worship  God,  saying,  "  Amen,  Hallelujah."  Here  at  last,  with 
a  hallelujah,  comes  pouring  forth  from  full  hearts  the  glorious 
"  Amen !  " 

Following  this  sublime  ratification  of  praise  by  the  Church 
and  the  cherubim,  a  voice  from  the  throne  is  heard,  saying, 
"  Praise  our  God,  all  ye  servants  of  his  who  fear  him,  small 
and  great."  This  exhortation  is  evidently  given  to  a  company 
distinct  from  the  two  already  considered.  The  response  is  im- 
mediate, and  John  hears :  "  As  it  were  the  voice  of  a  great  mul- 
titude, and  as  the  voice  of  many  waters,  and  as  the  voice  of 
mighty  thunders,  saying,  Hallelujah :  for  the  Lord  God  om- 
nipotent reigneth."  This  third  hallelujah  chorus  is  identical 
with  the  "  new  song,"  sung  by  the  one  hundred  and  forty  and 
four  thousand  upon  Mount  Zion,  and  learned  by  them  from 
the  harpers.  This  identity  is  established  by  the  sound  of  the 
voice.  Both  here,  and  in  the  fourteenth  chapter,  the  voice  is 
as  the  voice  of  "  many  waters  "  and  as  the  voice  of  "  great 
thunder."  We  have  already  shown  the  song  sung  on  Mount 
Zion  to  be  the  song  of  those  who  gained  the  victory  over  the 
beast,  and  to  them  the  exhortation  in  this  chapter  is  given. 


19 : 1-10  Heaven's   Hallelujah   Chorus  407 

The  kingdom  of  darkness  falls  and  these  delivered  sufferers 
raise  their  hallelujah, — "  For  the  Lord  God  omnipotent 
reigneth."  Everything  is  viewed  as  subject  to  the  Lord  God 
omnipotent.  His  scepter  is  over  all.  The  light  of  His  glory- 
floods  the  utmost  bounds  of  the  everlasting  hills.  Hallelujah ! 
To  accomplish  this  has  been  the  undeviating  purpose  of  the 
Messiah.  As  the  Servant  of  Jehovah  His  work  is  over.  In 
this  service  He  could  not  fail,  for  He  was  girded  by  omnipo- 
tence. "  Behold  my  servant,  whom  I  uphold ;  mine  elect,  in 
whom  my  soul  delighteth ;  I  have  put  my  spirit  upon  him :  he 
shall  bring  forth  judgment  to  the  Gentiles.  He  shall  not  cry, 
nor  lift  up,  nor  cause  his  voice  to  be  heard  in  the  street.  A 
bruised  reed  shall  he  not  break,  and  the  smoking  flax  shall  he 
not  quench:  he  shall  bring  forth  judgment  unto  truth.  He 
shall  not  fail  nor  be  discouraged,  till  he  have  set  judgment  in 
the  earth:  and  the  isles  shall  wait  for  his  law  "  (Is.  42:  1-4). 

To  the  testimony  of  the  Old  Testament  there  is  added  that  of 
the  New :  "  He  must  reign,  till  he  hath  put  all  enemies  under 
his  feet"  (i  Cor.  15:25).  This  is  the  answer  to  the  divine 
declaration  made  in  the  Psalm  of  the  Salutation  (Ps.  no): 
"  The  Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand, 
until  I  make  thine  enemies  thy  footstool."  The  limiting  word 
is  until.  The  reign  of  Christ  is  no  sovereignty  independent 
of  the  Father.  It  is  entered  upon  by  Him  for  the  one  purpose 
of  delivering  it  up  to  the  Father.  "  When  all  things  shall  be 
subdued  unto  him,  then  shall  the  Son  also  himself  be  subject 
unto  him  that  put  all  things  under  him,  that  God  may  be  all 
in  all"  (i  Cor.  15:  28).  ''Then  cometh  the  end,  when  he 
shall  have  delivered  up  the  kingdom  to  God,  even  the  Father  " 
(i  Cor.    15: 24). 

Christ  has  no  kingdom  separate  in  authority  from  the 
Father.  He  inherits  the  Millennial  kingdom  as  the  Son  of 
David.  This  kingdom  is,  however,  earthly  and  transitory. 
The  end  referred  to  by  the  apostle  does  not  come  until  the 
Millennial  reign  is  over.  It  does  not  come  immediately  after 
the  first  resurrection;  nor  is  this  even  implied  by  the  apostle, 


408  The   Unfolding   of   the   Ages  19 : 1-10 

who,  on  the  contrary,  says :  "  He  must  reign,  till  he  hath  put 
all  enemies  under  his  feet."  Enemies  are  found  after  the 
thousand  years  are  finished,  for,  "  When  the  thousand  years 
are  expired,  Satan  shall  be  loosed  out  of  his  prison,  and  shall 
go  out  to  deceive  the  nations  which  are  in  the  four  quarters  of 
the  earth,  Gog  and  Magog,  to  gather  them  together  to  battle : 
the  number  of  whom  is  as  the  sand  of  the  sea.  And  they  went 
up  on  the  breadth  of  the  earth,  and  compassed  the  camp  of  the 
saints  about,  and  the  beloved  city:  and  fire  came  down  from 
God  out  of  heaven,  and  devoured  them"  (Rev.  20:7-9). 
Then  cometh  the  end.  The  kingdom  is  delivered  up.  The 
Lord  God  omnipotent  reigneth.     Hallelujah ! 

The  false  church,  which  boasted  of  being  a  queen  and  no 
widow,  which  reigned  in  the  absence  of  her  Lord  and  to  His 
dishonor,  has  been  judged.  The  marriage  morning  of  the 
Lamb  has  dawned,  and  His  wife  is  seen  in  her  bridal  attire. 
This  is  announced  by  the  voice  from  the  throne :  "  Let  us  re- 
joice and  be  glad,  and  give  him  glory ;  for  the  marriage  of  the 
Lamb  hath  come,  and  his  wife  hath  made  herself  ready." 

The  eternal  union  of  Christ  with  the  redeemed  is  the  con- 
summation of  God's  eternal  purpose.  The  announcement  here 
is  anticipatory,  for  before  the  marriage  there  is  a  series  of 
events  that  includes  the  battle  of  Har-Magedon,  the  binding  of 
Satan,  the  Millennial  reign,  the  loosing  of  Satan,  the  judgment 
of  Gog  and  Magog,  and  the  judgment  of  the  dead  at  the  great 
white  throne.  Until  the  King's  enemies  are  destroyed  there 
can  be  no  marriage  festivities.  (Matt.  22:  7).  When  the 
bridegroom  comes,  they  that  are  ready  go  in  with  Him  to  the 
marriage,  and  the  door  is  shut.  (Matt.  25 :  10).  The  events 
just  referred  to  take  place  after  this,  and  before  the  marriage 
supper  is  given.  The  announcement  in  the  nineteenth  chapter 
is  in  connection  with  the  other  announcement  respecting  the 
consummation  of  Jehovah's  reign.  It  is,  therefore,  in  its  fitting 
and  appropriate  place.  At  the  coming  of  Christ  the  body  of 
our  humiliation  is  to  be  conformed  with  Christ's  body  of  glory. 
This  transfonnation  is,  "  According  to  the  working  whereby 


19 : 1-10  Heaven's    Hallelujah    Chorus  409 

he  is  able  even  to  subdue  all  things  unto  himself"  (Phil. 
3:21).  At  the  time  we  are  speaking  of,  He  will  put  forth 
power  to  bring  all  things  in  subjection  to  Himself,  and  by  the 
same  power  we  shall  be  changed  into  the  image  of  His  glory. 
The  robes  of  the  bride  are  next  referred  to.  "  There  was 
given  to  her  that  she  should  be  clothed  with  fine  linen,  bright 
[and]  pure."  This  is  declared  to  be  "  the  righteousnesses  of  the 
saints."  The  righteousnesses  of  the  saints  are,  of  course,  the 
righteous  deeds,  and  therefore  something  very  different  from 
that  righteousness  of  Christ  that  is  imputed  to  us  by  faith. 
This  latter  is  the  wedding  garment  without  which  none  shall  sit 
down  at  the  marriage  feast.  Quite  another  thing,  however,  is 
the  "  fine  linen,  bright  [and]  pure,"  in  which  the  bride  is 
attired. 

The  white  robes  of  the  palm-bearing  multitude  of  the  seventh 
chapter  are  woven  out  of  the  same  material  as  the  bridal  dress, 
and  these  robes  are  declared  to  be  white,  because,  "  Washed  in 
the  blood  of  the  Lamb."  The  prophet  says :  "  We  are  all  as 
an  unclean  thing,  and  all  our  righteousnesses  are  as  filthy 
rags"  (Is.  64:6).  The  echo  of  the  same  truth  is  heard  cen- 
turies later:  "There  is  none  righteous,  no,  not  one"  (Rom. 
3:  10).  These  filthy  rags  are  the  sinner's  robes.  In  them  he 
has  no  standing  whatever  before  God.  Another  garment,  as 
seen  in  the  case  of  Joshua  the  high  priest,  is  provided  for  him 
by  sovereign  grace.  (Zech.  3:  3-4).  This  is  the  "best  robe" 
in  the  Father's  house,  and  needs  no  washing.  The  deeds 
that  are  done  after  regeneration  are  in  need  of  cleansing;  and 
for  this  the  value  of  the  blood  abides.  "  If  we  walk  in  the 
light,  as  he  is  in  the  light,  we  have  fellowship  one  with  an- 
other, and  the  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin.  If  we  say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us.  If  we  confess  our  sins,  he 
is  faithful  and  just  to  forgive  us  our  sins,  and  to  cleanse  us 
from  all  unrighteousness"  (i  John  1:7-9).  These  blood- 
washed  robes  are  the  saints'  righteousnesses  to  be  made  mani- 
fest and  rewarded  when  Christ  comes.  There  shall  be  no  failure 


410  The   Unfolding   of   the    Ages  19 :  l-io 

of  recognition  of  anything  that  has  ever  been  done  for  His  sake 
or  in  His  name.  "  He  that  receiveth  a  prophet  in  the  name  of 
a  prophet  shall  receive  a  prophet's  reward ;  and  he  that  receiv- 
eth a  righteous  man  in  the  name  of  a  righteous  man  shall  re- 
ceive a  righteous  man's  reward.  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones  a  cup  of  cold  water  only  in 
the  name  of  a  disciple,  verily  I  say  unto  you,  He  shall  in  no 
wise  lose  his  reward  "  (Matt,  io:  41-42).  God  forgets  noth- 
ing that  has  been  done  for  the  love  of  His  Son,  and  each  noble 
and  generous  thought  and  word  and  deed  shall  enter  into  the 
fabric  of  those  robes  that  are  worn  by  the  saints  in  the  day  of 
their  eternal  manifestation.  How  the  knowledge  of  this  ought 
to  stimulate  our  heart's  affections,  and  cause  us  to  rejoice  when 
we  remember  that,  where  no  recognition  has  been  given  by  men 
in  whose  behalf  we  have  wrought,  there  shall  be,  in  the  final 
awards  of  His  grace,  nothing  overlooked  of  God. 

The  apostle  is  instructed  to  write :  "  Blessed  are  they  who 
are  called  unto  the  marriage  supper  of  the  Lamb.  And  he 
saith  unto  me.  These  are  the  true  words  of  God."  The  margin 
refers  us  to  a  similar  announcement  in  Luke's  Gospel :  **  Blessed 
is  he  that  shall  eat  bread  in  the  kingdom  of  God  "  (Luke 
14:  15).  Are  we  to  regard  the  whole  company  of  the  called 
as  constituting  the  bride?  Or,  do  these  called  ones  refer,  in 
distinction  from  her,  to  guests  at  the  wedding?  Alford  thinks 
the  bride  is  the  same  as  "  the  sum  of  the  guests."  Lange  says: 
"  The  Church  in  its  unitous  form  is  the  Bride ;  in  its  individual 
members,  it  consists  of  wedding  guests." 

A  double  consciousness  would  be  needed  to  get  any  meaning 
out  of  such  a  statement.  There  is  nothing  whatever  to  war- 
rant or  even  to  suggest  such  an  identity.  On  the  other  hand, 
the  words  "  bride  "  "  guests,"  as  ordinarily  used,  would  seem 
to  indicate  a  designed  distinction  between  them.  Christ  has 
other  relationships  than  that  to  the  Church.  The  figure  of  mar- 
riage is  a  familiar  one  in  Old  Testament  Scripture,  and  is  there, 
without  question,  used  in  reference  to  Christ  and  Israel.  We 
surely  cannot  press  the  figure  of  marriage  to  mean  more  than 


Id :  1-lu  Heaven's   Hallelujah   Chorus  411 

the  unity  implied  therein  between  Christ  and  the  redeemed, 
whether  they  be  Israel  or  the  Church.  If  Israel,  as  distinct 
from  the  Church,  is  to  be  brought  into  such  unity  with  Christ, 
then  there  is  every  justification  for  the  use  of  such  figurative 
language  in  reference  to  Israel.  In  view  of  this  we  cannot  be 
positive  of  the  identity  of  the  company  that  here  constitutes 
the  bride.  The  Church,  unquestionably,  is  the  body  of  guests 
at  the  great  supper.  (Luke  14).  This  is  true  also  of  her  at 
the  marriage  feast,  (Matt.  22),  where  the  bride  is  not  in  view ; 
but  this,  however,  does  not  imply  that  she  is  to  be  identified 
with  "  the  sum  of  the  guests."  In  reference  to  this  figure  of 
marriage  between  Christ  and  His  people  Lange  well  says : 
"  Three  elements,  above  all  things,  pertain  to  the  constitution 
of  the  idea.  First,  the  personal  relation  between  the  Lord 
and  His  people.  Secondly,  perfect  oneness  on  the  part  of  His 
people.  Thirdly,  their  receptivity,  conditioned  by  homoge- 
neousness.  Hence  it  is  also  evident  that  the  marriage  must  be 
blessedness,  in  the  reciprocal  operation  of  a  spiritual  fellow- 
ship of  love." 

This  relationship,  according  to  Scriptural  testimony,  is  to 
exist  between  the  Lord  and  Israel  as  well  as  between  the  Lord 
and  the  Church.  In  all  ages  past  there  have  been  true  Israel- 
ites that  cannot  be  righteously  identified  and  condemned  with 
the  nation  in  the  rejection  of  the  Messiah.  They  are  "  the 
spirits  of  just  men  made  perfect,"  distinct  from  the  Church,  but 
eternally  united  to  Christ  in  glory  as  much  as  the  firstborn 
ones  whose  names  are  written  in  heaven,  (Heb.  12  :  23).  The 
relation  is  just  as  much  bridal  for  Israel  as  it  is  for  the  Church. 
The  thought  of  a  double  marriage,  one  between  Christ  and 
Israel,  and  the  other  between  Christ  and  the  Church,  need  not 
confuse  us.  In  this  event,  the  company  that  constitutes  the 
bride  of  the  one  marriage  would  constitute  the  guests  at  the 
other.  When  Christ  shall  take  Israel  into  eternal  union  with 
Himself,  the  Church  shall  be  there  as  "  the  called."  When 
Christ  shall  take  the  Church  into  a  like  eternal  union,  Israel 
shall  be  there  as  "  the  guests."     In  either  case,  "  Blessed  are 


412  The    Unfolding   of   the    Ages  19 : 1-10 

they  who  are  called  unto  the  marriage  supper  of  the  Lamb." 
Israel,  after  her  long  exile  from  God,  is  to  be  brought  back  into 
such  an  acknowledged  relationship  to  Christ.  Of  this  fact  we 
are  assured  by  the  words :  "  Behold,  I  will  allure  her,  and 
bring  her  into  the  wilderness,  and  speak  comfortably  unto  her. 
And  I  will  give  her  her  vineyards  from  thence,  and  the  valley 
of  Achor  for  a  door  of  hope :  and  she  shall  sing  there,  as  in  the 
days  of  her  youth,  and  as  in  the  day  when  she  came  up  out  of 
the  land  of  Egypt.  And  it  shall  be  at  that  day,  saith  the  Lord, 
that  thou  shalt  call  me  Ishi  (that  is,  my  husband)  ;  and  shalt 
call  me  no  more  Baali  (that  is,  my  Lord).  For  I  will  take 
away  the  names  of  Baalim  out  of  her  mouth,  and  they  shall  no 
more  be  remembered  by  their  name.  And  in  that  day  will  I 
make  a  covenant  for  them  with  the  beasts  of  the  field,  and  with 
the  fowls  of  heaven,  and  with  the  creeping  things  of  the 
ground :  and  I  will  break  the  bow  and  the  sword  and  the  battle 
out  of  the  earth,  and  will  make  them  to  lie  down  safely.  And 
I  will  betroth  thee  unto  me  for  ever:  yea,  I  will  betroth  thee 
unto  me  in  righteousness,  and  in  judgment,  and  in  lovingkind- 
ness,  and  in  mercies.  I  will  even  betroth  thee  unto  me  in  faith- 
fulness: and  thou  shalt  know  the  Lord.  And  it  shall  come  to 
pass  in  that  day,  I  will  hear,  saith  the  Lord,  I  will  hear  the 
heavens,  and  they  shall  hear  the  earth ;  and  the  earth  shall  hear 
the  corn,  and  the  wine,  and  the  oil ;  and  they  shall  hear  Jezreel. 
And  I  will  sow  her  unto  me  in  the  earth ;  and  I  will  have  mercy 
upon  her  that  had  not  obtained  mercy ;  and  I  will  say  to  them 
which  were  not  my  people,  Thou  art  my  people ;  and  they  shall 
say.  Thou  art  my  God  "  (Hos.  2 :  14-23). 

In  this  testimony  Hosea  is  not  alone.  Another  prophet  rap- 
turously sings :  "  For  Zion's  sake  will  I  not  hold  my  peace, 
and  for  Jerusalem's  sake  I  will  not  rest,  until  the  righteousness 
thereof  go  forth  as  brightness,  and  the  salvation  thereof  as  a 
lamp  that  burneth.  And  the  Gentiles  shall  see  thy  righteous- 
ness, and  all  kings  thy  glory :  and  thou  shalt  be  called  by  a 
new  name,  which  the  mouth  of  the  Lord  shall  name.  Thou 
shalt  also  be  a  crown  of  glory  in  the  hand  of  the  Lord,  and  a 


19 : 1-10  Heaven's   Hallelujah   Chorus  413 

royal  diadem  in  the  hand  of  thy  God.  Thou  shalt  no  more  be 
termed  Forsaken ;  neither  shall  thy  land  any  more  be  termed 
Desolate :  but  thou  shalt  be  called  Hephzi-bah,  (that  is,  My  de- 
light is  in  her),  and  thy  land  Beulah,  (that  is,  Married)  :  for 
the  Lord  delighteth  in  thee,  and  thy  land  shall  be  married.  For 
as  a  young  man  marrieth  a  virgin,  so  shall  thy  sons  marry  thee : 
and  as  the  bridegroom  rejoiceth  over  the  bride,  so  shall  thy 
God  rejoice  over  thee"  (Is.  62:  1-5).  When  our  Lord  shall 
take  unto  Himself  Israel  to  whom  He  has  plighted  this  troth, 
it  will  be  one  of  our  richest  blessings  to  be  present  and  to 
rejoice  in  the  bridal  festivities. 

Marveling  at  the  faith  of  the  Gentile  centurion,  in  contrast 
with  the  wretched  unbelief  in  Israel,  Jesus  said :  "  Many  shall 
come  from  the  east  and  west,  and  shall  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven.  But  the 
children  of  the  kingdom  shall  be  cast  out  into  outer  darkness: 
there  shall  be  weeping  and  gnashing  of  teeth"  (Matt. 
8:11-12).  May  not  these  words  suggest  to  us  the  time  of 
Christ's  marriage  with  the  Church,  when  the  literal  seed 
of  Abraham  shall  find  their  blessing  in  being  the  invited 
guests  ? 

However  difficult  it  be  to  determine  whether  Israel  or  the 
Church  is  intended  in  the  nineteenth  chapter  of  Revelation,  we 
cannot  overlook  the  various  Scriptures  that  bear  witness  to  the 
fact  that  Israel  is  to  enter  into  such  a  bridal  relation  with  Christ. 
"  And  he  saith  unto  me,  These  are  the  true  words  of  God." 
This  is  the  divine  confirmation  of  the  testimony  that  declares 
the  blessedness  of  those  who  shall  be  called  to  the  marriage 
supper  of  the  Lamb.  The  vision  of  this  so  fills  the  soul  of 
John  that  he  is  overcome,  and  he  falls  at  the  feet  of  the  speaker 
in  worship.  In  this  he  is  instantly  checked :  "  See  thou  do  it 
not.  I  am  fellow-servant  with  thyself  and  thy  brethren  who 
have  the  testimony  of  Jesus  Worship  God :  for  the  testimony 
of  Jesus  is  the  spirit  of  prophecy." 

The  meaning  of  this  last  sentence  is  thus  given  by  Alford: 
"  The  testimony  borne  to  Jesus  by  these  fellow-servants,  men 


414  The   Unfolding    of   the   Ages  19 : 1-10 

and  angels,  is  the  spirit  of  prophecy."  He  further  says :  "  There 
is  no  real  difficulty  in  this  saying:  no  reason  for  destroying  its 
force  by  making  '  of  Jesus  '  subjective,  and  '  the  testimony  of 
Jesus '  to  mean  '  the  witness  which  proceeds  from  Jesus.' 
What  the  angel  says  is  this :  Thou  and  I  and  our  brethren  are 
all  '  those  who  have  the  testimony  of  Jesus,'  i.  e.  are  witnesses 
to  Jesus ;  and  the  way  in  which  we  bear  this  witness,  the  sub- 
stance and  essence  of  this  testimony,  is  the  spirit  of  prophecy ; 
'  we  have  all  been  made  to  drink  into  one  Spirit.'  This  Spirit, 
given  to  me  in  that  I  shew  thee  these  things,  given  to  thee  in 
that  thou  seest  and  art  to  write  them,  is  the  token  that  we  are 
fellow-servants  and  brethren.  It  does  not  follow  that  every 
one  of  those  '  who  have  the  testimony  of  Jesus  '  has,  in  the 
same  distinguished  degree,  the  Spirit  of  prophecy:  but  every 
such  one  has  the  same  Spirit,  and  that  one  Spirit,  and  no  other, 
is  the  Spirit  of  prophecy." 

In  the  fullness  of  its  meaning  all  prophecy  is  to  find  its  ap- 
plication in  the  present  and  future  glory  of  the  Lord  Jesus. 
The  angel  will  accept  no  worship,  nor  greater  honor  than  to  be 
identified  with  such  as  be  the  servants  of  Christ.  The  glory 
of  an  accomplished  redemption,  in  the  restitution  of  all  things, 
and  the  bringing  of  the  world  into  its  final  subjection  to  God, 
belongs  absolutely  to  Christ,  and  it  is  not  to  be  shared  either 
by  angels  or  by  men.  Our  highest  glory  is  derived  from  being 
the  servants  of  His  will  and  grace.  We  are  to  worship  none 
but  God,  and,  in  worshiping  Him,  we  honor  Christ  through 
whom  alone  we  become  the  kind,  of  worshipers  the  Father  is 
ever  seeking. 

"  God  is  a  Spirit :  and  they  that  worship  him  must  worship 
him  in  spirit  and  in  truth  "  (John  4:  24). 

"  So  then  they  that  are  in  the  flesh  cannot  please  God.  But 
ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit 
of  God  dwell  in  you.  Now  if  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his  "  (Rom.  8:  8-9). 

Having  the  Spirit  of  Christ,  we  have  also  the  spirit  of  proph- 
ecy; and,  having  the  si)irit  of  prophecy,  we  have  also  the  tes- 


19 : 1-10  Heaven's    Hallelujah   Chorus  415 

timony  of  Jesus ;  and,  having  the  testimony  of  Jesus,  we  have 
also  the  privilege  of  sounding  it  forth  until  the  world  shall 
echo  and  reecho  the  glad  hallelujah  that  shall  greet  Him 
when  He  comes. 

Even  now  He  is  standing  at  the  door. 


XXXII 

THE     king! 

And  I  saw  heaven  opened,  and  behold,  a  white  horse ;  and  he  that 
sat  upon  him  is  called,  Faithful  and  True ;  and  in  righteousness  he 
judgeth  and  maketh  war.  And  his  eyes  were  as  a  flame  of  fire,  and 
upon  his  head  many  diadems,  and  he  hath  a  name  written  which  no 
one  knoweth  but  he  himself;  and  he  was  clothed  with  a  garment  dipped 
in  blood;  and  his  name  is  called  The  Word  of  God.  And  the  armies 
which  are  in  heaven  followed  him  upon  white  horses,  clothed  with  fine 
linen,  white  [and]  pure.  And  out  of  his  mouth  goeth  a  sharp  [two- 
edged]  sword,  that  with  it  he  may  smite  the  nations;  and  he  shall 
rule  them  with  a  rod  of  iron ;  and  he  treadeth  the  wine-press  of  the 
indignation  of  the  wrath  of  God  the  Almighty.  And  he  hath  upon  his 
garment  and  upon  his  thigh  a  name  written,  King  of  kings  and  Lord 
of  lords.  And  I  saw  an  angel  standing  in  the  sun ;  and  he  cried  with 
a  loud  voice,  saying  to  all  the  birds  that  fly  in  mid-heaven,  Come  hither, 
gather  yourselves  to  the  great  supper  of  God,  that  ye  may  eat  the  flesh 
of  kings,  and  the  flesh  of  captains,  and  the  flesh  of  mighty  men,  and 
the  flesh  of  horses  and  of  those  that  sit  upon  them,  and  the  flesh  of 
all  men,  free  and  bond,  and  small  and  great.  And  I  saw  the  beast 
and  the  kings  of  the  earth  and  their  armies  gathered  together  to 
make  war  with  him  that  sat  upon  the  horse  and  his  army.  And  the 
beast  was  taken,  and  with  him  the  false  prophet  who  did  signs  before 
him,  by  which  he  led  astray  those  that  received  the  mark  of  the  beast, 
and  those  that  worshiped  his  image.  The  two  were  cast  alive  into 
the  lake  of  fire  that  burneth  with  brimstone;  and  the  rest  were  slain 
with  the  sword  of  him  that  sat  upon  the  horse,  which  [sword]  pro- 
ceeded out  of  his  mouth ;  and  all  the  birds  were  filled  with  their  flesh. — 
(Chapter  19:  11-21.) 

THE  Second  Coming  of  our  Lord  and  Saviotir  Jesus 
Christ  is  now  before  us.  This  is  the  harmonious 
testimony  of  nearly  all  interpreters.  Evangelical 
creeds  in  general  recognize  the  truth  of  the  Lord's 
Second  Coming.  No  one  denies  it  except  he  be  an  apostate 
from  the  common  faith  of  Christendom.     The  article  in  the 

416 


19:11-21  The    King!  417 

Westminster  Confession  of  Faith  is  as  follows :  "  As  Christ 
would  have  us  to  be  certainly  persuaded  that  there  shall  be  a 
day  of  judgment,  both  to  deter  all  men  from  sin,  and  for  the 
greater  consolation  of  the  godly  in  their  adversity :  so  will  he 
have  that  day  unknown  to  men,  that  they  may  shake  off  all 
carnal  security,  and  be  always  watchful,  because  they  know 
not  at  what  hour  the  Lord  will  come :  and  may  be  ever  prepared 
to  say,  Come,  Lord  Jesus,  come  quickly.     Amen." 

As  to  the  fact,  there  can  be  no  dispute.  The  sole  question 
that  divides  the  Church  is  one  in  reference  to  the  circumstances 
attending  His  Advent.  In  considering  the  Second  Advent  of 
our  Lord  there  is,  of  course,  no  room  for  any  thought  of  the 
so-called  providential  coming,  such  as  the  destruction  of 
Jerusalem,  or  the  death  of  a  believer.  We  cannot,  by  any  such 
shift  as  this,  blunt  the  keen  edge  of  Scripture.  Christ  is  com- 
ing, and  that  glorious  truth  is  now  to  engage  our  attention. 
The  events  connected  with  it  can  be  discovered  only  through 
a  thorough  and  patient  examination  of  Scripture.  Our  atten- 
tion is  first  turned  to  the  opened  heavens  from  which  He  comes. 
There  can  be  no  possibility  of  mistake  as  to  the  identity  of  the 
glorious  Rider  of  the  white  horse.  There  is  One,  and  only 
One,  to  whom  the  description  could  apply.  He  is  "  Faithful 
and  True."  So  was  He  called  at  the  beginning:  so  is  He 
called  at  the  last.  He  is  now  coming  forth  to  judge  the  world 
in  righteousness.  His  eyes  are  like  fire,  and  nothing  shall 
escape  the  searching  flame.  He  is  crowned  with  many  diadems, 
and  this  testifies  to  other  sovereignties  than  that  over  the 
world.  He  has  also  an  incommunicable  name,  and  He  is 
clothed  with  a  vesture  dipped  in  blood.  He  is  girded  with  a 
sword  for  personal  conflict,  and  He  has  come  to  tread  the 
winepress  of  the  fierceness  and  wrath  of  Almighty  God.  "  He 
hath  on  his  vesture  and  on  his  thigh  a  name  written.  King  of 
kings  and  Lord  of  lords." 

The  armies  that  follow  Him  are  composed  of  saints  both 
Jewish  and  Christian.  Hitherto  they  have  been  seen  as 
the  occupants  of  the  four  and  twenty  thrones.     The  elders. 


418  The   Unfolding   of   the   Ages  19 :  11-21 

after  ratifying  the  song-  of  the  heavenly  host,  are  no  longer 
seen  as  elders.  They  now  appear  as  "  the  armies  of  heaven  " 
following  their  Victorious  Commander.  The  mark  of  their 
identification  is  the  "  white  and  pure  linen  "  in  which  they  are 
clothed. 

To  this  one  point  all  the  beams  of  prophetic  light  have 
steadily  and  unwaveringly  converged.  One  of  these  shines 
forth  from  the  sixty-third  chapter  of  Isaiah.  The  Hebrew 
prophet,  in  the  dim  ages  of  the  past,  stands  on  one  of  the  hills 
of  Judah.  He  is,  perhaps,  on  the  Mount  of  Olives  where  the 
vision  is  clear  to  the  Jordan  valley.  He  is  looking  down 
towards  Edom  and  he  sees  coming  up  through  one  of  the 
deep  ravines  a  solitary  warrior.  There  is  so  much  of  majesty 
about  him  that  the  prophet  rings  out  the  challenge :  "  Who  is 
this  that  Cometh  from  Edom,  with  dyed  garments  from  Bozrah  ? 
this  that  is  glorious  in  his  apparel,  traveling  in  the  greatness 
of  his  strength?  " 

There  comes  sounding  back  the  answer :  "  I  that  speak  in 
righteousness,  mighty  to  save." 

With  the  identity  of  the  warrior  dawning  upon  him  the 
prophet  cries:  "Wherefore  art  thou  red  in  thine  apparel,  and 
thy  garments  like  him  that  treadeth  in  the  winefat  ?  " 

To  this  cry  is  given  the  solemn  and  glorious  response :  "  I 
have  trodden  the  winepress  alone ;  and  of  the  people  there  was 
none  with  me :  for  I  will  tread  them  in  mine  anger,  and  trample 
them  in  my  fury;  and  their  blood  shall  be  sprinkled  upon  my 
garments,  and  I  will  stain  all  my  raiment.  For  the  day  of 
vengeance  is  in  mine  heart,  and  the  year  of  my  redeemed  is 
come.  And  I  looked,  and  there  was  none  to  help ;  and  I  won- 
dered that  there  was  none  to  uphold :  therefore  mine  own  arm 
brought  salvation  unto  me;  and  my  fury,  it  upheld  me.  And 
I  will  tread  down  the  people  in  mine  anger,  and  make  them 
drunk  in  my  fury,  and  I  will  bring  down  their  strength  to 
the  earth.  I  will  mention  the  lovingkindnesses  of  the  Lord, 
and  the  praises  of  the  Lord,  according  to  all  that  the  Lord 
hath  bestowed  on  us,  and  the  great  goodness  toward  the  house 


19:11-21  The   King!  419 

of  Israel,  which  he  hath  bestowed  on  them  according  to  his 
mercies,  and  according  to  the  multitude  of  his  lovingkind- 
nesses"  (Is.  63:  1-7). 

This,  according  to  the  modern  critics,  is  poetry.  Yes,  poetry 
of  the  loftiest  strain,  but  in  that  poetry  is  embedded  the 
Hebrew's  conception  of  the  coming  Messiah.  In  this  vision 
of  Isaiah  there  is  given  only  the  return  of  the  Warrior  from 
the  conflict.  Of  his  journey  to  Bozrah  there  is  nothing 
revealed.  Isaiah  has  before  him  the  conquering,  and  not  the 
suffering,  Messiah.  We  look  back  through  the  centuries  to 
see  the  one  commanding  figure  that  rises  above  all  others,  and. 
Who  can  answer  to  the  vision  ?  Edom,  lying  on  the  border  of 
Judah,  was  but  a  faint  reflection  of  the  awful  cloud  that  hung 
over  all  men :  evil,  inveterate,  uncompromising,  on  every  hand ; 
against  which  man  could  only  struggle  in  utter  helplessness. 
Into  this  stronghold  of  the  enemy  came  the  Son  of  God.  He 
had  none  to  help  Him.  He  descended  alone  into  the  darkness, 
suffering  what  no  human  mind  can  ever  know;  but  through 
it  He  passed  to  a  glorious  victory  over  sin  and  death.  He  is 
gathering  the  fruit  of  that  victory  now.  His  acquired  glory  is 
increased  by  every  soul  that  puts  its  trust  in  Him,  and  this  also 
shall  add  another  voice  to  swell  the  music  of  redemption-song. 
When  Jesus  ascended  to  heaven,  the  conflict  was  not  over. 
When  he  entered  there,  Jehovah  said :  "  Sit  thou  at  my  right 
hand,  until  I  make  thine  enemies  thy  footstool  "  (Ps.  no:  i). 

The  Messiah  of  Isaiah's  vision  is  the  Messiah  of  the  Second 
Advent,  and  not  of  the  First.  Christ  has  been  to  the  cross, 
but  the  prostration  by  the  conquering  Messiah  of  all  of  Israel's 
enemies,  which  is  foretold  in  this  prophecy,  has  never  yet  come 
to  pass.  This  shall  be  accomplished  when  Christ  comes  again, 
and  noi  before. 

The  armies  that  follow  Him  are  robed  in  white.  He  is  dis- 
tinguished from  them  by  His  being  clothed  with  a  vesture 
dipped  in  blood:  and  we  shall  know  Him,  not  merely  by  the 
marks  of  His  suffering,  but  by  the  royal  robes,  which  proclaim 
His  universal  sovereignty. 


420  The   Unfoldixg   of   the   Ages  19:11-21 

He  has  also  "  upon  his  garment  and  upon  his  thigh  a  name 
written,  King  of  kings,  and  Lord  of  lords."  When  the  Magi 
came  to  Jerusalem  they  said :  "  Where  is  he  that  is  born 
King  of  the  Jews  ?  "  Pilate's  superscription  for  the  cross  was : 
"  Jesus  of  Nazareth  the  King  of  the  Jews."  Whether  born  in 
a  manger,  or  dying  on  the  cross,  or  riding  the  white  horse  of 
universal  conquest,  Jesus  of  Nazareth  is  a  King.  One  very 
significant  variation  in  the  title  needs  to  be  noted.  The  Magi 
and  Pontius  Pilate  call  Him  the  King  of  the  Jews.  There  is 
no  such  limitation  in  the  apocalyptic  inscription,  for  the  scepter 
has  been  extended  over  all  the  surrounding  nations,  and  He  is 
now  become,  not  only  the  King  of  the  Jews,  but  "  King  of 
kings,  and  Lord  of  lords."  The  prostration  of  the  kingdoms 
of  this  world  shall  demonstrate  His  right  to  the  title. 

He  at  once  proceeds  to  judgment, — "  Out  of  his  mouth 
goeth  a  sharp  [two-edged]  sword,  that  with  it  he  may  smite 
the  nations ;  and  he  shall  rule  them  with  a  rod  of  iron ;  and  he 
treadeth  the  winepress  of  the  indignation  of  the  wrath  of  God 
the  Almighty." 

The  two-edged  sword  is  the  zvord,  now  to  be  used  as  the 
instrument  of  judgment.  For  the  overthrow  of  the  world- 
kingdoms  there  is  needed  but  a  word.  That  word  is  to  be  now 
spoken,  and  these  kingdoms  are  to  fall.  "  He  shall  smite  the 
earth  with  the  rod  of  his  mouth,  and  with  the  breath  of  his 
lips  shall  he  slay  the  wicked  "  (Is.  11:4). 

The  Coming  of  Christ  is  followed  by  the  utter  prostration 
of  the  world-powers,  and  by  summary  judgment  upon  the 
leaders  of  man's  rebellion.  In  solemn  contrast  with  the  invita- 
tion given  to  the  marriage  supper  of  the  Lamb,  an  angel  is 
seen  standing  in  the  sun,  and  summoning  with  a  loud  voice  the 
birds  of  heaven  to  come  and  feast  at  the  great  supper  of  God. 
The  word  translated  fozvls  in  the  common  version  is  the  same 
word  used  in  the  second  verse  of  the  eighteenth  chapter,  where 
Babylon  is  said  to  have  become  the  habitation  of  demons,  and 
the  hold  of  every  foul  spirit,  and  the  cage  of  every  unclean 
and  hateful  bird.     The  same  word  is  used  in  the  twenty-first 


19:11-21  The   King!  421 

verse,  where  the  fowls,  after  the  slaughter  of  the  opposing 
armies,  are  said  to  be  filled  with  their  flesh.  These  appear  to 
be  the  only  passages  in  which  this  particular  word  for  "  bird  " 
is  used.  It  well  may  represent  the  literal  vultures  that  shall 
batten  on  the  bodies  of  the  slain. 

In  His  great  prophecy  Jesus  says :  "  For  as  the  lightning 
Cometh  out  of  the  east,  and  shineth  even  unto  the  west;  so 
shall  also  the  coming  of  the  Son  of  man  be.  For  wheresoever 
the  carcase  is,  there  will  the  eagles  be  gathered  together " 
(Matt.  24 :  27-28).  The  eagles  referred  to  are  doubtless  iden- 
tical with  the  carnivorous  birds  "  flying  in  mid-heaven."  Of 
the  awful  horrors  of  this  day  Isaiah  thus  speaks :  "  The  indig- 
nation of  the  Lord  is  upon  all  nations,  and  his  fury  upon  all 
their  armies :  he  hath  utterly  destroyed  them,  he  hath  delivered 
them  to  the  slaughter.  Their  slain  also  shall  be  cast  out,  and 
their  stink  shall  come  up  out  of  their  carcases,  and  the 
mountains  shall  be  melted  with  their  blood.  And  all  the  host 
of  heaven  shall  be  dissolved,  and  the  heavens  shall  be  rolled 
together  as  a  scroll :  and  all  their  host  shall  fall  down,  as  the 
leaf  falleth  off  from  the  vine,  and  as  a  falling  fig  from  the  fig 
tree.  For  my  sword  shall  be  bathed  in  heaven :  behold,  it  shall 
come  down  upon  Idumea,  and  upon  the  people  of  my  curse,  to 
judgment.  The  sword  of  the  Lord  is  filled  with  blood,  it  is 
made  fat  with  fatness,  and  with  the  blood  of  lambs  and  goats, 
with  the  fat  of  the  kidneys  of  rams :  for  the  Lord  hath  a  sacri- 
fice in  Bozrah,  and  a  great  slaughter  in  the  land  of  Idumea  " 
(Is.  34:  2-6).  Solemnly  enough  this  is  called  the  Lord's  "  sac- 
rifice in  Bozrah."  In  Revelation  it  is  called  "  the  great  supper 
of  God." 

This  means  the  destruction,  for  the  time  being,  of  all  of 
God's  enemies ;  and  over  their  desolation  heaven  rejoices.  As 
soon  as  these  vultures  are  gathered  together,  the  beast  appears, 
and  he  has  with  him  the  allied  kings  of  the  earth,  and  their 
armies.  These  kings  and  their  armies,  as  we  have  already  seen, 
are  brought  together  by  spirits  of  demons.  The  purpose  of 
their  assemblage  is  made  known  in  the  declaration  that  they  are 


422  The   Unfolding   of   the   Ages         19:11-21 

about  to  make  war  against  Him  that  sat  upon  the  horse,  and 
against  His  army.  In  this  daring  attempt  to  rush  against  the 
bucklers  of  the  Almighty,  they  illustrate  the  last  extreme  to 
which  Satan  shall  drive  his  infatuated  victims.  How  vain 
and  fatuous  a  thing  it  is  for  a  man  to  contend  with  his  Maker ! 
"  Who  hath  hardened  himself  against  him,  and  hath  pros- 
pered ?  Behold,  he  taketh  away,  who  can  hinder  him  ?  who 
will  say  unto  him.  What  doest  thou  ?  If  God  will  not  withdraw 
his  anger,  the  proud  helpers  do  stoop  under  him "  (Job 
9:4,  12-13). 

This  confederation  against  Christ  and  His  armies  is  the 
literal  fulfillment  of  the  second  Psalm.  "  The  kings  of  the 
earth  set  themselves,  and  the  rulers  take  counsel  together, 
against  the  Lord,  and  against  his  anointed,  saying.  Let  us 
break  their  bands  asunder,  and  cast  away  their  cords  from  us  " 
( Ps.  2 : 2-^) .  The  gathering  point  here  is  undoubtedly  the 
battlefield  of  Har-Magedon.  This  battlefield,  or  its  imme- 
diate vicinity,  was  famous  in  Old  Testament  history  by  reason 
of  two  great  victories :  Barak  over  the  Moabites,  and  Gideon 
over  the  Midianites.  It  was  famous  also  for  what  was  con- 
sidered two  national  disasters :  the  death  of  Saul,  and  the  death 
of  Josiah. 

If  we  are  to  spiritualize  this  battlefield  into  some  indefinite 
region  of  never-ending  conflict  between  the  Church  and  her 
enemies,  it  is  useless  to  speculate  about  the  meaning  of  John's 
vision.  If  Christ  when  He  comes  is  to  find  the  kings  of  the 
earth  in  banded  rebellion  against  Him,  what  possible  objection 
can  there  be  to  a  literal  location  of  this  rebel  host?  That  He 
shall  find  them  in  such  rebellion  is  the  positive  declaration  of 
Scripture ;  and,  without  occasioning  any  confusion  of  mind,  we 
can  conceive  of  them  as  brought  together  literally  on  this 
ancient  battlefield  of  Israel.  There  they  are  foqnd  at  the  last 
in  royal  council.  They  have  passed  a  resolution  to  break 
asunder  the  bands  of  God,  and  to  cast  away  His  cords  from 
them ;  but  over  against  this  resolution  the  voice  of  God  is  heard 
saying:  "  Yet  have  I  set  my  king  upon  my  holy  hill  of  Zion." 


19:11-21  The   King!  423 

The  struggle  between  good  and  evil  is  now  to  be  fought  out 
in  the  open.  There  is  no  longer  any  disguise  of  the  combatants. 
At  last  the  kingdoms  of  this  world  stand  arrayed  for  direct 
battle  with  God  and  His  Christ. 

The  conflict  is  short  and  decisive.  The  beast  and  the  false 
prophet  are  taken  in  red-handed  rebellion,  and  are  cast  into 
the  lake  of  fire  that  burneth  with  brimstone ;  and  there,  after 
the  thousand  years  of  Christ's  Millennial  reign,  they  are  still. 
Just  and  equal  are  the  ways  of  God.  In  the  beginning  He 
put  questions  to  man  who  had  sinned,  but  to  the  serpent 
that  was  the  instrument  of  Satan  in  effecting  the  ruin  He 
put  none.  Without  any  interrogation  whatever  the  serpent 
was  doomed.  In  like  manner,  to  these  willing  tools  of 
Satan  in  the  last  outburst  of  their  impious  wrath  God  gives 
no  opportunity  of  self-defense.  In  their  case  there  are  no  miti- 
gating circumstances.  They  have  lent  themselves  to  an  evil 
from  the  consequences  of  which  there  is  no  escape.  They  are 
permitted  no  defense,  and  in  their  behalf  no  word  is  spoken. 
Their  sin  has  been  deliberate;  their  alliance  with  Satan  open 
and  undisguised.  Now,  speechless  before  Him  with  whom 
they  have  contended  in  vain,  they  are  taken  and  judged  with- 
out mercy,  for  with  such  as  they  no  mercy  could  avail. 

After  this  summary  judgment  of  the  beast  and  the  false 
prophet,  the  rest  of  the  rebels  are  dealt  with  in  strict  accord 
with  the  judicial  code  of  the  court  of  God.  They  are  slain 
with  the  sword.  Judged  according  to  the  Word  of  God,  they 
are  found  worthy  of  death.  Under  the  blast  of  His  breath 
they  are  swept  down,  and  the  vultures  strip  the  battlefield  of 
the  slain.  Such  is  the  end  of  earth's  rebellion  against  God. 
Well  may  the  heavens  rejoice  when  His  judgments  prevail  and 
everlasting  righteousness  is  ushered  in. 

There  is  no  quiet  and  gradual  merging  of  things  into  the 
peaceful  reign  of  the  Messiah.  The  kingdoms  of  this  world 
must  be  cast  into  the  winepress  of  the  fierceness  and  wrath  of 
Almighty  God.  Judgment  only,  and  judgment  of  the  most 
unsparing  kind,  falling  on  principalities  and  powers  of  evil, 


4:24  The   Unfolding    of    the    Ages  19:11-21 

can  drive  from  the  heavens  the  stormwind  of  iniquity.  The 
wrath  and  judgment  of  God  can  alone  do  this,  and  estabUsh 
the  kingdom  of  Christ  in  everlasting  righteousness  over  the 
earth,— and  failure  to  see  this  must  come  from  the  refusal  to 
accept  the  reality  of  the  final  rebellion  that  shall  fill  up  the  cup 
of  iniquity,  and  fit  the  world  for  the  just  judgment  of  God. 


XXXIII 

THE    LAST    JUDGMENT 

And  I  saw  an  angel  coming  down  from  heaven,  having  the  key  of 
the  abyss,  and  a  great  chain  in  his  hand.  And  he  laid  hold  of  the 
dragon,  the  ancient  serpent,  which  is  the  Devil  and  Satan,  and  bound 
him  a  thousand  years;  and  cast  him  into  the  abyss,  and  shut  him  up, 
and  set  a  seal  upon  him,  that  he  should  lead  astray  the  nations  no  more 
until  the  thousand  years  should  be  completed.  After  this  he  must  be 
loosed  a  little  season.  And  I  saw  thrones,  and  they  sat  on  them,  and 
judgment  was  given  to  them;  and  [I  saw]  the  souls  of  those  that  were 
beheaded  for  the  witness  of  Jesus  and  for  the  word  of  God,  and  such 
as  had  not  worshiped  the  beast  nor  his  image,  and  had  not  received 
the  mark  upon  their  forehead  and  upon  their  hand;  and  they  lived 
and  reigned  with  Christ  a  thousand  years.  The  rest  of  the  dead 
lived  not  until  the  thousand  years  were  completed.  This  is  the  first 
resurrection :  blessed  and  holy  is  he  that  hath  part  in  the  first  resur- 
rection; over  these  the  second  death  hath  no  authority,  but  they  shall 
be  priests  of  God  and  of  Christ,  and  shall  reign  with  him  a  thousand 
years.  And  when  the  thousand  years  shall  be  completed,  Satan  shall 
be  loosed  out  of  his  prison,  and  shall  go  forth  to  lead  astray  the 
nations  which  are  in  the  four  corners  of  the  earth,  Gog  and  Magog, 
to  gather  them  together  unto  the  war,  the  number  of  whom  is  as  the 
sand  of  the  sea.  And  they  went  up  on  the  breadth  of  the  earth,  and 
surrounded  the  camp  of  the  saints  and  the  beloved  city;  and  fire  came 
down  [from  God]  out  of  heaven  and  devoured  them.  And  the  devil 
that  led  them  astray  was  cast  into  the  lake  of  fire  and  brimstone, 
where  the  beast  and  the  false  prophet  [are] ;  and  they  shall  be  tor- 
mented day  and  night  to  the  ages  of  ages.  And  I  saw  a  great  white 
throne  and  him  that  sat  upon  it,  from  whose  face  fled  away  the  earth 
and  the  heaven,  and  no  place  was  found  for  them.  And  I  saw  the 
dead,  great  and  small,  standing  before  the  throne,  and  books  were 
opened ;  and  another  book  was  opened  which  is  [the  book]  of  life ; 
and  the  dead  were  judged  out  of  those  things  written  in  the  books, 
according  to  their  works.  And  the  sea  gave  up  the  dead  that  were  in 
it ;  and  death  and  hades  gave  up  the  dead  that  were  in  them ;  and 
they  were  judged  each  one  according  to  their  works.  And  death  and 
hades  were  cast  into  the  lake  of  fire.    This  is  the  second  death,  the 

425 


426  The  Unfolding  of  the  Ages  20 

lake  of  fire.     And  if  any  one  was  not  found  written  in  the  book  of 
life,  he  was  cast  into  the  lake  of  fire. —  (Chapter  20.) 

THE  sentence,  the  execution  of  which  is  brought 
before  us  at  the  close  of  the  last  chapter,  appears  to 
be  prior  to,  and  distinct  from,  the  sessional  judg- 
ment of  the  nations  recorded  in  Matt.  25 :  31-46. 
Antecedent  to  this  general  session,  Satan  also  receives  sen- 
tence, though  final  judgment  is  not  passed  upon  him.  An 
angel  descends  from  heaven,  "  having  the  key  of  the  abyss, 
and  a  great  chain  in  his  hand."  The  key,  given  to  the  fallen 
star  of  the  ninth  chapter,  is  that  of  the  pit  of  the  abyss. 
Here  nothing  is  said  of  the  pit,  and  the  key  is  that  of  the  abyss 
itself  which  represents  the  entire  realm  of  the  dead.  The  pit, 
since  the  exodus  of  the  demons  from  it,  has  remained  open 
and  empty. 

The  angel  lays  hold  of  the  dragon,  and  strips  him  of  all  dis- 
guise, and  he  is  plainly  identified  with  "  the  ancient  serpent, 
which  is  the  Devil  and  Satan."  *'  The  ancient  serpent  "  was 
the  Devil  incarnate,  and  he  is  here  tracked  from  the  garden  of 
Eden  to  the  point  where  judgment  begins  to  overhaul  him. 

What  stupendous  folly,  to  ignore  the  personality  of  this  evil 
spirit !  His  name,  whatever  alias  he  may  have  adopted  for 
disguise,  is  "  the  Devil  and  Satan."  We  have  already  had 
before  us  the  Scriptures  that  give  us  more  than  an  intimation 
of  his  original  estate  and  rebellion.  Though  now  about  to  be 
bound,  he  has  not  reached  the  limit  assigned  to  him  by  divine 
wisdom.  He  is  fettered  with  a  chain,  and  cast  into  the  abyss, 
and  there  confined  for  a  thousand  years.  This  judgment  is 
not  final,  nor  so  summary  as  that  passed  upon  the  beast  and  the 
false  prophet.  They  were  cast  alive  into  hell.  Yielding  them- 
selves to  his  service,  as  did  the  serpent  in  Eden,  they  were  the 
willing  slaves  of  Satan,  and  for  such  there  are  no  extenuating 
circumstances.  Their  judgment,  therefore,  is  immediate  and 
final.  Such,  too,  is  to  be  the  doom  of  Satan  when  the  trial 
of  man  is  ended.     The  beast  as  the  king  of  Babylon  served  the 


20  The   Last   Judgment  427 

devil.  He  occupied  "  the  dragon's  seat,"  and  exercised  the 
dragon's  authority.  He  earned  his  wages  and  has  now  re- 
ceived them.  This  hireling  prince  is  not,  however,  "  the 
king  of  Babylon "  contemplated  by  the  prophetic  writers. 
They  had  in  view  one  in  whom  was  vested  original  jurisdic- 
tion, even  Satan  himself.  Their  denunciations,  therefore, 
are  hurled  over  the  head  of  the  reigning  sovereign  and 
land  upon  him  to  whom  they  belong.  The  prophetic  an- 
nouncement of  the  humiliation  of  "  the  king  of  Babylon " 
refers  not  to  any  beastly  delegate,  but  to  Satan  himself. 
Listen  to  the  solemn  dirge  that  foretells  his  doom !  "  Thou 
shalt  take  up  this  parable  against  the  king  of  Babylon,  and 
say,  How  hath  the  oppressor  ceased !  the  golden  city  ceased ! 
The  Lord  hath  broken  the  staff  of  the  wicked,  the  sceptre 
of  the  rulers;  that  smote  the  peoples  in  wrath  with  a  con- 
tinual stroke,  that  ruled  the  nations  in  anger,  with  a  persecu- 
tion that  none  restrained.  The  whole  earth  is  at  rest,  and 
is  quiet;  they  break  forth  into  singing.  Yea,  the  fir  trees 
rejoice  at  thee,  and  the  cedars  of  Lebanon,  saying,  Since  thou 
art  laid  down,  no  feller  is  come  up  against  us.  Hell  from 
beneath  is  moved  for  thee  to  meet  thee  at  thy  coming:  it  stir- 
reth  up  the  dead  for  thee,  even  all  the  chief  ones  of  the  earth ; 
it  hath  raised  up  from  their  thrones  all  the  kings  of  the  nations. 
All  they  shall  answer  and  say  unto  thee,  Art  thou  also  become 
weak  as  we?  art  thou  become  like  unto  us?  Thy  pomp  is 
brought  down  to  hell,  and  the  noise  of  thy  viols :  the  worm 
is  spread  under  thee,  and  worms  cover  thee.  How  art  thou 
fallen  from  heaven,  O  day  star,  son  of  the  morning!  how  art 
thou  cut  down  to  the  ground,  which  didst  lay  low  the  nations ! 
And  thou  saidst  in  thine  heart,  I  will  ascend  into  heaven,  I 
will  exalt  my  throne  above  the  stars  of  God ;  and  I  will  sit  upon 
the  mount  of  congregation,  in  the  uttermost  parts  of  the  north : 
I  will  ascend  above  the  heights  of  the  clouds ;  I  will  be  like 
the  Most  High.  Yet  thou  shalt  be  brought  down  to  hell,  to 
the  uttermost  parts  of  the  pit.  They  that  see  thee  shall  nar- 
rowly look  upon  thee,  they  shall  consider  thee,  saying.  Is  this 


428  The   Unfolding    of   the   Ages  20 

the  man  that  made  the  earth  to  tremble,  that  did  shake  king- 
doms ;  that  made  the  world  as  a  wilderness,  and  overthrew  the 
cities  thereof ;  that  let  not  loose  his  prisoners  to  their  home  ? 
All  the  kings  of  the  nations,  all  of  them,  sleep  in  glory,  every 
one  in  his  own  house.  But  thou  art  cast  forth  away  from  thy 
sepulchre  like  an  abominable  branch,  clothed  with  the  slain, 
that  are  thrust  through  with  the  sword,  that  go  down  to  the 
stones  of  the  pit ;  as  a  carcase  trodden  under  foot.  Thou  shalt 
not  be  joined  with  them  in  burial,  because  thou  hast  destroyed 
thy  land,  thou  hast  slain  thy  people ;  the  seed  of  evil-doers 
shall  not  be  named  for  ever  "  (Is.  14:4-20,  R.  V.). 

What  a  requiem  for  the  repose  of  a  departed  spirit !  To 
what  Babylonian  king,  as  he  entered  the  realm  of  the  dead, 
was  this  solemn  salutation  given  ?  The  language  cannot  be 
forced  to  apply  literally  to  any  Babylonian  king,  not  even  to 
the  beast,  for  he  makes  no  descent  into  sheol, — as  the  word 
translated  "  hell  "  is  in  the  Hebrew — but  is  cast  alive  into  the 
lake  of  fire.  On  the  other  hand,  Satan  does  pass  into  the 
transitional  state  of  sheol,  and  the  words  of  the  prophet  may 
apply  literally  to  him  when,  deprived  of  his  power,  he  is 
humiliated  and  fettered  and  sent  shuddering  into  the  abyss. 
The  time  of  his  imprisonment  is  declared  to  be  a  "  thousand 
years,"  and  he  is  put  under  this  restraint,  in  order  "  that  he 
should  lead  astray  the  nations  no  more  until  the  thousand 
years  should  be  completed."  His  term  of  imprisonment  is  thus 
seen  to  be  coextensive  in  time  with  Christ's  reign  over  the 
earth.  The  word  "  Millennium,"  meaning  a  thousand  years, 
defines  this  period,  and  is  used  in  reference  to  it.  It  is  to  be 
noted,  however,  that  the  fact  of  Satan's  incarceration  does  not 
rest  solely  upon  this  passage  in  Revelation.  In  the  Old  Testa- 
ment there  is  given  an  explicit  declaration  of  the  fact.  For 
example,  in  Isaiah  we  read :  "  Fear,  and  the  pit,  and  the  snare, 
are  upon  thee,  O  inhabitant  of  the  earth.  And  it  shall  come  to 
pass,  that  he  who  fleeth  from  the  noise  of  the  fear  shall  fall  into 
the  pit ;  and  he  that  cometh  up  out  of  the  midst  of  the  pit  shall 
be  taken  in  the  snare :  for  the  windows  from  on  high  are  open, 


20  The   Last   Judgment  429 

and  the  foundations  of  the  earth  do  shake.  The  earth  is  utterly 
broken  down,  the  earth  is  clean  dissolved,  the  earth  is  moved 
exceedingly.  The  earth  shall  reel  to  and  fro  like  a  drunkard, 
and  shall  be  removed  like  a  cottage ;  and  the  transgression 
thereof  shall  be  heavy  upon  it;  and  it  shall  fall,  and  not  rise 
again.  And  it  shall  come  to  pass  in  that  day,  that  the  Lord 
shall  punish  the  host  of  the  high  ones  that  are  on  high,  and 
the  kings  of  the  earth  upon  the  earth.  And  they  shall  be 
gathered  together,  as  prisoners  are  gathered  in  the  pit,  and 
shall  be  shut  up  in  the  prison,  and  after  many  days  shall  they 
be  visited.  Then  the  moon  shall  be  confounded,  and  the  sun 
ashamed,  when  the  Lord  of  hosts  shall  reign  in  mount  Zion, 
and  in  Jerusalem,  and  before  his  ancients  gloriously"  (Is. 
24:17-23). 

The  punishment  of  "  the  host  of  the  high  ones  that  are  on 
high  "  is,  without  question,  the  same  as  the  one  referred  to  in 
Revelation,  only  the  prophecy  of  Isaiah  goes  still  farther  and 
bears  witness  to  the  fact  that  the  whole  rebel  host  of  Satan 
shall  be  dealt  with  in  the  same  way.  The  fact  of  its  being  a 
temporary  punishment  is  also  foretold  by  the  prophet.  "  They 
shall  be  gathered  together,  as  prisoners  are  gathered  in  the  pit," 
(literally,  "dungeon,")  "and  shall  be  shut  up  in  prison,  and 
after  many  days  shall  they  be  visited."  The  pit  is  the  place 
of  their  confinement,  and  the  "  many  days  "  correspond  to  the 
thousand  years  of  Revelation.  The  Millennium  is  character- 
ized by  the  entire  suppression  of  evil ;  and,  with  this  under  full 
restraint,  all  nature  responds  to  the  .relief  that  follows  from 
the  repeal  of  the  curse.  "  The  earth  shall  be  full  of  the  knowl- 
edge of  the  Lord,  as  the  waters  cover  the  sea"  (Is.  11:9). 
The  judgment  of  the  nations,  and  the  binding  of  Satan  are 
thus  seen  to  antedate  the  Millennium.  That  Satan  should  be 
loosed  from  his  prison  at  the  end  of  the  thousand  years  is  not 
without  its  mystery.  Nevertheless  the  declaration  here  is  :  "  He 
must  be  loosed  a  little  season."  The  solemn  fact,  whether  we 
are  able  to  give  any  reason  for  it  or  not,  is  here  announced. 
The  trial  of  man,  evidently,  is  not  yet  over.     Temptation,  for 


430  The   Unfolding   of   the   Ages  30 

the  time  specified,  shall  be  removed,  and  a  reign  of  righteous- 
ness such  as  the  world  has  never  known  shall  follow,  but  human 
nature  will  not  be  changed  by  a  righteous  rule  over  the  earth, 
and  this  fact  the  "  loosing  of  Satan "  shall  demonstrate. 
Satan's  descent  and  disappearance  into  the  abyss  is  followed  by 
a  vision  of  "  thrones,"  and  to  the  occupants  of  them  "  judgment 
was  given."  These  thrones,  and  their  occupants,  have  been 
before  us  in  our  study  of  the  fourth  chapter. 

To  this  company  of  the  enthroned  others  are  now  added. 
"  The  souls  of  those  that  were  beheaded  for  the  witness  of 
Jesus  and  for  the  word  of  God,  and  such  as  had  not  wor- 
shiped the  beast  nor  his  image,  and  had  not  received  the  mark 
upon  their  forehead  and  upon  their  hand."  These  are  the 
martyrs  under  the  beast,  and  the  survivors  of  his  persecution, 
and  they  are  now  added  to  the  number  of  the  enthroned  in 
heaven.  They  are  not,  however,  to  be  confused  with  the 
Church.  The  Church  was  made  perfect  at  the  appearing  of 
Christ.  These  martyrs  and  survivors  make  up  the  full  comple- 
ment of  Israel.  The  "  spirits  of  just  men  made  perfect,"  (the 
spirits  of  the  Old  Testament  saints),  were  united  to  their  bodies 
in  resurrection  at  the  time  of  Christ's  appearing.  The  twenty- 
four  thrones — constituting  a  double  twelve — are  the  resurrec- 
tion glory-seats  of  both  the  Church  and  Israel.  Israel's  history 
being  incomplete,  the  full  complement  to  their  number  is  now 
made  by  adding  thereto  the  martyrs  and  surviving  sufferers 
under  the  beast.  They  live  and  reign  with  Christ  a  thousand 
years.  "  The  rest  of  the  dead  lived  not  until  the  thousand 
years  were  completed."  On  this  statement  interpreters  that 
believe  in  a  general  resurrection  of  the  dead  can  throw  no 
light.  David  Brown,  who  is  regarded  as  one  of  the  most 
eminent  advocates  of  the  post-millennial  theory,  interprets  "  the 
first  resurrection  "  as  "  figurative,"  indicating  "  a  glorious 
state  of  the  Church  on  earth,  and  in  its  mortal  state."  In  this 
unnatural  forcing  of  language  to  sustain  his  theory  he  flies 
a  flag  of  distress.  Post-millcnnialists  cannot  escape  from 
their  perplexities  by  any  such  "  figurative  "  resurrection.    The 


20  The   Last   Judgment  431 

Scripture  under  consideration  does  not,  if  normally  interpreted, 
support  the  opinion  of  a  "  figurative  "  resurrection,  but  rules  it 
out  of  court  altogether.  If  this  were  the  only  passage  in  which 
a  "  first  resurrection  "  were  mentioned,  it  ought  to  be  enough : 
but  this  is  not  the  only  passage,  and  Scripture  elsewhere 
declares  positively  that  there  is  to  be  an  elect  resurrection, 
out  from  among  the  dead.  Such  is  the  true  force  of  the  Greek 
in  Philippians  3:11. 

Concerning  "  the  first  resurrection  "  Dean  Alford  says :  "  I 
cannot  consent  to  distort  its  words  from  their  plain  sense  and 
chronological  place  in  the  prophecy,  on  account  of  any  con- 
siderations of  difficulty,  or  any  risk  of  abuses  which  the  doctrine 
of  the  millennium  may  bring  with  it.  Those  who  lived  next  to 
the  apostles  and  the  whole  Church  for  300  years,  understood 
them  in  the  plain  literal  sense :  and  it  is  a  strange  sight  in  these 
days  to  see  expositors  who  are  among  the  first  in  reverence  of 
antiquity,  complacently  casting  aside  the  most  cogent  instance 
of  unanimity  which  primitive  antiquity  presents.  As  regards 
the  text  itself,  no  legitimate  treatment  of  it  will  extort  what  is 
known  as  the  spiritual  interpretation  now  in  fashion.  If,  in  a 
passage  where  two  resurrections  are  mentioned,  where  certain 
souls  lived  at  the  first,  and  the  rest  of  the  dead  lived  only  at  the 
end  of  a  specified  period  after  that  first — if  in  such  a  passage 
the  first  resurrection  may  be  understood  to  mean  spiritual  ris- 
ing with  Christ,  while  the  second  means  literal  rising  from 
the  grave, — then  there  is  an  end  of  all  significance  in 
language,  and  Scripture  is  wiped  out  as  a  definite  testimony 
to  any  thing.  If  the  first  resurrection  is  spiritual,  then  so  is 
the  second,  which  I  suppose  none  will  be  hardy  enough  to 
maintain :  but  if  the  second  is  literal,  then  so  is  the  first,  which 
in  common  with  the  whole  primitive  Church  and  many  of  the 
best  modern  expositors,  I  do  maintain,  and  receive  as  an  article 
of  faith  and  hope.  Blessed  (see  Ch.  14:13,  19:9)  and  holy 
is  he  that  hath  part  in  (the  expression  is  peculiar  to  St.  John) 
the  first  resurrection :  over  such  persons  the  second  death 
(Ch.  2:  II,  21 : 8:  and  bear  in  mind  what  is  said  of  our  Lord 


432  The   Unfolding   of   the   Ages  20 

Himself,  Rom.  6:  9)  hath  not  power,  but  they  shall  be  priests 
of  God  and  of  Christ,  and  they  [shall]  reign  with  Him  (Christ) 
a  (or,  the)  thousand  years." 

We  are  not  to  be  driven  from  the  force  of  such  a  conclusion 
by  any  difficulty  that  may  arise  from  arguing  from  a  false 
premise.  If  we  are  so  wedded  to  preconceived  opinions  as  to 
be  unwilling  to  bring  them  into  conformity  with  true  critical 
exegesis  such  as  Alford  gives  us,  then  there  is  an  end  to  any 
possibility  of  a  clear  conception  of  what  Scripture  affirms. 
As  a  matter  of  fact,  if  the  premillennial  reign  of  Christ  be  ad- 
mitted, there  is  not  the  slightest  difficulty  in  the  thought  of  a 
first  resurrection.  If  Christ  comes  to  reign,  and  if  His  saints 
are  to  reign  with  Him  for  a  thousand  years ;  then,  in  order 
to  this  there  must,  of  necessity,  be  a  resurrection  from  the 
dead.  That  Christ  shall  come  to  reign  for  that  length  of 
period,  and  that  the  saints  shall  reign  with  Him,  are  here 
affirmed ;  and  it  is  not  until  after  the  thousand  years  are 
over  that  Satan  is  loosed  to  project  his  last  rebellion  against 
God.  This  is  the  plain  purport  of  Scripture  everywhere,  and 
the  affirmation  here  of  such  an  interval  between  the  first  resur- 
rection and  the  living  again  of  the  rest  of  the  dead  is  the  all- 
sufficient  warrant  for  denying  the  simultaneity  of  the  resurrec- 
tions of  the  just  and  the  unjust.  Only  the  misery  of  bondage 
to  a  theory,  or  an  unwillingness  to  attempt  a  solution  of  the 
difficulties,  could  blind  the  eyes  of  so  many  to  what  is  never- 
theless the  distinct  teaching  of  Scripture. 

Nothing  further  concerning  the  Millennium  is  given  in  the 
Book  of  Revelation,  and  for  its  characterization  we  must  look 
elsewhere.  Many  of  these  Scriptures  have  been  already  con- 
sidered, and  they  are  so  explicit  that  it  is  almost  incredible  to 
find  so  much  vagueness  of  thought.  Schaff,  speaking  of  the 
Messianic  expectations  that  prevailed  among  the  Jews,  says: 
"  The  idea  of  a  spiritual  Messiah  who  should  crush  the  ser- 
pent's head  and  redeem  Israel  from  the  bondage  of  sin,  was 
changed  into  the  conception  of  a  political  deliverer  who  should 
reestablish  the  throne  of  David  in  Jerusalem,  and  from  that 


20  The   Last   Judgment  433 

centre  rule  over  the  Gentiles  to  the  ends  of  the  earth.  The 
Jews  of  that  time  could  not  separate  David's  Son,  as  they  called 
the  Messiah,  from  David's  sword,  sceptre  and  crown.  Even 
the  apostles  were  affected  by  this  false  notion,  and  hoped  to 
secure  the  chief  places  of  honor  in  that  great  revolution ; 
hence  they  could  not  understand  the  Master  when  he  spoke  to 
them  of  his  approaching  passion  and  death.  The  state  of  public 
opinion  concerning  the  Messianic  expectations  as  set  forth  in 
the  Gospels  is  fully  confirmed  by  the  preceding  and  contem- 
porary Jewish  literature,  as  the  Sibylline  Books  (about  B,  C. 
140),  the  remarkable  Book  of  Enoch  (of  uncertain  date,  proba- 
bly from  B.  C.  130-30),  the  Psalter  of  Solomon  (B.  C.  63-48), 
the  Assumption  of  Moses,  Philo  and  Josephus,  the  Apocalypse 
of  Baruch,  and  the  Fourth  Book  of  Esdras.  In  all  of  them 
the  Messianic  kingdom,  or  the  kingdom  of  God,  is  represented 
as  an  earthly  paradise  of  the  Jews,  as  a  kingdom  of  this  world, 
with  Jerusalem  for  its  capital."  * 

Jewish  hopes  founded  on  infallible  Scripture  cannot  so  easily 
be  brushed  aside.  That  the  prophets  and  apostles  were  all 
wrong  in  their  conception  seems  to  have  remained  for  Dr. 
Schaff  to  discover.  As  a  matter  of  fact,  "  the  idea  of  a 
spiritual  Messiah  "  was  never  entertained  by  the  Jews,  and  is 
merely  a  creation  of  this  distinguished  historian  in  order,  as 
he  seems  to  think,  to  save  the  prophecies  from  failure.  Gabriel 
may  as  well  be  charged  with  being  "  affected  "  by  this  same 
"  false  notion."  His  announcement  to  the  Virgin  was :  "  He 
shall  be  great,  and  shall  be  called  the  Son  of  the  Highest :  and 
the  Lord  God  shall  give  unto  him  the  throne  of  his  father 
David:  and  he  shall  reign  over  the  house  of  Jacob  for  ever; 
and  of  his  kingdom  there  shall  be  no  end  "  (Luke  i  :  32-33). 
Time  shall  prove,  whether  Gabriel  and  the  prophets  and 
apostles  entertained  a  correct  understanding  of  the  promises, 
or  whether  these  promises  were  left  for  correction  and 
emendation  to  the  laboring  wits  of  the  Church  historians. 

From  these  modern  thinkers  the  apostles  evidently  differ. 
*  History   of  the  Christian   Church,  Vol.   I.,  page   155. 


434  The   Unfolding   of  the   Ages  20 

The  apostolic  conception  of  the  Messianic  kingdom  is  very 
clearly  stated  by  Dr.  McGiffert,  Professor  of  Church  History 
in  the  Union  Theological  Seminary,  New  York.  He  says: 
"  It  was  a  common  belief  among  the  Jews  that  the  presence 
of  the  Holy  Spirit  would  be  a  characteristic  feature  of  the 
Messianic  kingdom ;  that  the  spiritual  gifts,  which  in  earlier 
days  were  enjoyed  only  by  favored  individuals  here  and  there, 
would  in  that  kingdom  be  bestowed  upon  all.  Peter  was  there- 
fore on  familiar  ground,  when  he  connected  the  outpouring  of 
the  Spirit  at  Pentecost  with  the  advent  of  the  Messianic  age. 
If  his  hearers  agreed  with  him  that  the  Pentecostal  phenomena 
indicated  the  Spirit's  presence,  they  could  not  help  agree- 
ing with  him  in  the  conclusion  drawn  therefrom.  But  in 
the  prophecy  of  Joel,  which  he  quotes,  the  outpouring  of  the 
Spirit  is  made  to  precede  and  not  to  follow  the  '  Day  of  the 
Lord,'  and  it  is  clear,  in  the  light  of  HI.  19  sq.,  that  Peter 
thus  understood  the  prophecy,  and  that  he  regarded  the  Spirit's 
advent  as  a  sign  not  that  the  promised  kingdom  was  already 
established  upon  earth,  but  that  its  establishment  was  at  hand. 
The  days  that  were  introduced  by  Pentecost  were  only  prepar- 
atory; the  consummation  was  still  in  the  future.  The  Mes- 
sianic realm  belonged,  in  Peter's  thought,  just  as  in  the  thought 
of  his  contemporaries,  not  to  this  aeon,  but  to  another,  and 
before  its  inauguration  must  come  the  day  of  judgment  and 
the  '  end  of  the  world,'  that  is,  the  end  of  the  present  age. 
That  Jesus  was  already  Lord  and  Prince  and  Saviour  did  not 
mean  that  his  kingdom  was  already  a  reality,  and  that  he  was 
exercising  dominion  therein,  but  only  that  he  was  preparing 
the  way  for  its  realization.  By  the  outpouring  of  the  Spirit 
he  was  fitting  his  followers  for  it,  and  making  its  speedy  estab- 
lishment possible.  That  outpouring  was  a  sign  of  its  approach, 
but  not  of  its  actual  presence.  The  disciples  therefore  lived  in 
the  future  as  truly  as  their  unconverted  brethren.  The  Christ 
was  yet  to  come  to  accomplish  his  true  work.  That  work  there 
is  no  reason  to  suppose  that  Peter  and  his  fellows  conceived 
in  any  other  way  than  their  Jewish  brethren.     They  evidently 


30  The  Last   Judgment  435 

thought  of  the  expected  kingdom  as  a  national  kingdom,  for 
Peter  distinctly  makes  the  advent  of  the  Messiah  dependent 
upon  the  repentance  and  conversion  of  those  whom  he 
addresses.  Only  w^hen  the  Jewish  nation  has  listened  to  the 
preaching  of  the  apostles  and  has  recognized  Jesus  as  the 
Christ,  can  the  times  of  refreshing  come,  and  the  Messiah 
return  to  set  up  the  kingdom.  Into  the  details  of  that  kingdom 
Peter  does  not  enter,  but  he  implies  that  the  expected  Messianic 
judgment  will  take  place,  and  he  conceives  the  punishment  of 
the  wicked  in  genuine  Jewish  form  as  a  '  destruction  from 
among  the  people.'  He  speaks  also  of  the  restoration  of  all 
things,  a  common  phrase  in  Jewish  apocalyptic  literature,  and 
of  the  fulfillment  of  the  entire  range  of  Messianic  prediction. 
All  the  blessings  promised  by  the  prophets,  and  longingly 
anticipated  by  the  fathers,  he  assures  his  hearers  they  will  yet 
enjoy,  if  they  repent  and  thus  secure  forgiveness  and  the  gift 
of  the  Holy  Ghost.  In  the  present  is  offered  the  opportunity 
not  of  realizing  a  present  salvation,  but  of  making  certain  the 
enjoyment  of  a  future  salvation.  It  is  to  make  the  most  of 
that  opportunity  that  Peter  exhorts  his  hearers  on  all  possible 
occasions."  * 

This  representation  of  apostolic  expectation  being  a  correct 
one.  Where  did  these  convictions  of  the  apostles  come  from? 
Did  they  grow  out  of  the  study  of  the  Old  Testament  Scrip- 
tures? Certainly  the  apostles  thought  so,  and  such  conviction 
is  precisely  what  one  should  get  from  a  thorough  examination 
of  the  Messianic  prophecies.  The  long  delay  of  the  centuries 
since  the  apostolic  age  seems  to  have  made  void  the  possi- 
bility of  the  realization  of  this  hope,  and  some  modern  critics, 
therefore,  conclude  that  the  disciples  were  wrong,  and  that  the 
prophetic  statements  on  which  their  convictions  were  based 
were  misunderstood  by  them.  Such  a  conclusion  is  inevitable 
only  to  those  who  have  lost  faith  in  the  true  inspiration  of  the 
Bible.  If  prophets  and  apostles  were  uninspired,  then  their 
convictions  and  hopes  are  of  little  value  to  us.  If  these  men, 
*  The  Apostolic  Age,  page  62,  et  seq. 


436  The   Unfolding    of   the   Ages  20 

however,  did  write  under  divine  guidance,  and,  by  divine 
authority,  did  proclaim,  in  explicit  terms,  the  establishment  of 
such  a  Messianic  kingdom,  then  such  a  Messianic  kingdom 
must  be  set  up  or  else  Scripture  be  broken.  This  fact  can  be 
gainsaid  only  by  such  as  are  at  issue  with  Christ  Himself. 
(John  10:35).  The  commonly  accepted  view  of  our  Lord's 
return,  if  true,  would  disappoint  every  hope  cherished  by 
prophets  and  apostles.  If  His  appearing  is  coincident  with 
the  end  of  the  world  and  the  beginning  of  eternity,  as  the 
mass  of  interpreters  conjectures,  then  there  is  neither  time 
nor  place  for  the  predicted  Messianic  kingdom.  To  escape 
from  this  difhculty,  from  which  nevertheless  there  is  no  escape, 
these  interpreters  spiritualize  the  plain  literal  promises,  and 
force  the  Church  into  a  painful  deformity  in  order  to  bring 
her  into  conformity  to  the  kingdom.  The  interpretation  pre- 
sented by  the  writer  is  justified  by  the  fact  that,  in  addition  to 
other  considerations,  it  is  not  obliged  to  carry  a  burden  of  this 
kind.  It  is  accordant  with  the  thought  of  a  "  restitution  of  all 
things,  which  God  hath  spoken  by  the  mouth  of  all  his  holy 
prophets  since  the  world  began"  (Acts  3:21).  The  hope  of 
such  a  restitution  was  cherished  by  the  apostles,  and  there  is 
no  possibility  of  the  realization  of  this  hope  apart  from  the 
Personal  return  of  our  Lord  and  Saviour  Jesus  Christ. 

For  the  purpose  of  establishing  such  a  kingdom  Christ  is 
coming.  He  shall  reign  for  a  thousand  years  upon  the  earth 
while  Satan  is  bound  in  the  abyss.  The  kingdom  must  neces- 
sarily be  the  one  promised  to  Israel,  and,  by  its  establishment, 
Israel  shall  be  brought  into  the  place  of  God's  intention,  and 
shall  become  the  center  and  channel  of  blessing  to  "  all  families 
of  the  earth"  (Gen.  12:  1-3).  The  reign  of  Christ  shall  be 
over  Israel,  and  He  shall  be  acknowledged  also  by  all  other 
nations  as  "  King  of  kings  and  Lord  of  lords."  With  Him 
the  saints  of  both  dispensations,  Israel  and  the  Church,  His 
fellow-heirs,  shall  find  their  sphere,  and  shall  live  and  reign 
with  Him  a  thousand  years.  No  details  are  here  given  as  to 
the  effect  of  this  government  upon  the  earth,  and  for  them 


20  The   Last   Judgment  437 

we  must  go  to  the  Old  Testament  prophecies.  What  we  do 
have  is  the  certainty  of  the  blessed  fact  of  the  establishment 
of  Christ's  kingdom  upon  earth.  Earth  is  at  last  in  full  har- 
mony with  heaven,  and  the  Lost  Chord  is  found.  By  the  ladder 
that  unites  earth  and  heaven,  the  angels  of  God  are  "  ascend- 
ing and  descending  upon  the  Son  of  man"  (John  1:51). 

But  even  such  a  sovereignty  over  the  earth  does  not  change 
the  heart  of  man.  A  righteous  reign,  together  with  all  the 
blessings  associated  with  it,  and  the  full  enjoyment  of  a  world 
redeemed  from  the  curse,  does  not  avail  to  make  man  other  than 
he  is  naturally,  and  the  testing  and  proving  of  this  is  accom- 
plished by  the  loosing  of  Satan  after  the  thousand  years  are 
finished.  A  thousand  years  in  prison  has  wrought  no  moral 
change  in  the  nature  of  this  evil  spirit.  He  comes  up  out  of 
his  dungeon  with  his  heart  filled  with  the  smouldering  fire  of 
hate,  which  immediately  flames  forth  and  kindles  a  revolution 
among  the  nations  that  are  in  the  four  corners  of  the  earth. 

These  nations  are  represented  to  us  in  the  terms  "  Gog  " 
and  "  Magog."  Respecting  these  Scripture  is  not  silent. 
Their  irruption  against  Israel  in  these  last  days  is  both  fore- 
told and  described.  A  vast  invading  host  from  these  same 
northern  quarters  has  already  been  represented  in  fatuous 
opposition  to  the  establishing  of  the  kingdom.  Their  revolt 
against  God  was  manifested  in  their  hatred  of,  and  antagonism 
to,  Israel.  The  nations  that  are  massed  together  under  the 
same  name  at  the  end  of  the  Millennium  are  such  as  exhibit 
the  true  nature  of  man  when  subjected  to  temptation.  The 
evil  still  exists  in  the  heart  even  though  Satan  is  bound,  but 
it  lacks  energy  and  daring.  The  old  enmity  is  stirred 
up,  however,  when  Satan  is  loosed,  and  the  rebellious  nature 
springs  to  the  front.  The  rebels  are  assembled  together,  and 
compass  "  the  camp  of  the  saints  and  the  beloved  city." 
"  The  beloved  city "  can  be  no  other  than  Jerusalem,  and 
Jerusalem,  as  well  as  Israel,  is  now  impregnable  to  any  assault 
of  Satan.  All  Israel,  as  the  prophet  assures  us,  shall  be  right- 
eous during  the  reign  of  Christ.  (Is.  60:21).     This,  however, 


438  The   Unfolding   of   the   Ages  20 

is  not  affirmed  of  the  surrounding  nations.  The  eighteenth 
Psahn,  which  prophesies  of  this  same  time,  speaks  of  the 
strangers  that  "  shall  submit  themselves "  unto  God.  The 
word  "  submit "  is  rendered  in  the  margin  "  yield  feigned 
obedience"  (Heb.  lie).  Consequently  we  are  told  in  the  next 
verse,  "  The  strangers  shall  fade  away,  and  be  afraid  out  of 
their  close  places  "(Ps.  18:45).* 

When  the  thousand  years  of  righteous  rule  are  past,  and 
Satan  once  more  loosed  upon  men,  all  this  shall  be  made 
manifest,  and  the  last  rebellion  of  the  earth  shall  be  brought  to 
an  end. 

"  Fire  came  [down]  from  God  out  of  heaven  and  devoured 
them."  This  puts  an  end  to  all  revolt,  and  is  followed  by  the 
last  judgment.  Satan  is  first  dealt  with,  and  he  meets  irrev- 
ocable doom.  He  is,  "  Cast  into  the  lake  of  fire  and  brim- 
stone, where  the  beast  and  the  false  prophet  [are]  ;  and  they 
shall  be  tormented  day  and  night  to  the  ages  of  ages." 

Satan's  punishment,  as  well  as  that  of  the  beast  and  the 
false  prophet,  is,  if  the  full  force  of  the  language  be  allowed, 
not  only  final,  but  endless.  The  truth  of  future  punishment  is 
being  more  and  more  denied,  and  men  are  seeking  to  escape 
from  this  doctrine,  either  by  the  theory  of  the  restitution  of  all 
things  or  by  the  final  annihilation  of  the  wicked.  How  they 
escape  from  the  language  of  Scripture  it  is  indeed  difficult  to 
understand.  The  beast  and  the  false  prophet  have  been  burn- 
ing in  this  lake  of  fire  for  a  thousand  years  before  Satan  is  cast 
into  it,  and  we  are  therefore  fully  assured  that  no  material  fire 
burns  there,  but  a  fire  far  more  solemn  than  that,  a  fire  of 
which  that  could  only  be  the  symbol.  The  beast  and  the  false 
prophet  are  not  consumed  during  the  thousand  years  of  their 
burning,  and  when  the  devil  is  consigned  to  the  same  lake  in 
which  they  are,  the  solemn  statement  is :  "  They  shall  be  tor- 
mented day  and  night  to  the  ages  of  ages."  This,  then,  is  hell, 
"prepared  for  the  devil  and  his  angels"  (Matt.  25:41).     It 

*  The   same   thought   is  conveyed   in   Ps.   66:3;   81:15;    Is.   65:20; 
Zech.  14:  17. 


20  The   Last   Judgment  439 

opens  first  to  receive  the  beast  and  the  false  prophet.  They  are 
followed  by  Satan  and — as  Scripture  implies — by  his  angels. 
Then  to  the  same  place  of  eternal  woe  are  condemned  those 
that  refused  the  grace  which  sought  them.  To  them  the  solemn 
word  is :  "  Depart  from  me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels  "  (Matt.  25 :  41).  "The 
wages  of  sin  is  death ;  but  the  gift  of  God  is  eternal  life 
through  Jesus  Christ  our  Lord"  (Rom.  6:23). 

With  the  Millennium  over,  and  with  Satan  doomed  to  ever- 
lasting punishment,  there  remains,  before  eternity  is  ushered 
in,  one  more  subject  for  consideration.  God  forgets  nothing, 
and  He  has  not  forgotten  the  impenitent  dead  who  certainly 
did  not  rise  at  the  coming  of  Christ,  and  of  whom,  in  the  Book 
of  Revelation,  no  resurrection  has  as  yet  been  affirmed.  These 
impenitent  dead  are  to  be  dealt  with  now.  "  I  saw  a  great 
white  throne  and  him  that  sat  upon  it,  from  whose  face  fled 
away  the  earth  and  the  heaven,  and  no  place  was  found  for 
them.  And  I  saw  the  dead,  great  and  small,  standing  before 
the  throne,  and  books  were  opened ;  and  another  book  was 
opened  which  is  [the  book]  of  life;  and  the  dead  were  judged 
out  of  those  things  written  in  the  books,  according  to  their 
works.  And  the  sea  gave  up  the  dead  that  were  in  it;  and 
death  and  hades  gave  up  the  dead  that  were  in  them ;  and 
they  were  judged  each  one  according  to  their  works.  And 
death  and  hades  were  cast  into  the  lake  of  fire.  This  is  the 
second  death,  the  lake  of  fire.  And  if  any  one  was  not  found 
written  in  the  book  of  life,  he  was  cast  into  the  lake  of  fire." 

This  judgment  at  the  great  white  throne  is  that  of  the 
dead.  When  Christ  appears,  the  dead  "  in  Christ "  arise,  and 
there  is  no  resurrection  for  the  rest  of  the  dead  until  the 
great  white  throne  is  set.  These  are  now  summoned  to 
come  forth  and  meet  God.  A  last  and  general  judgment,  for 
which  so  many  are  vaguely  looking,  is  a  theory  spun  only 
from  the  ignorance  of  Scripture.  For  the  believer  in  Christ 
there  is  no  judgment.  "Verily,  verily,  I  say  unto  you.  He 
that  heareth  my  word,  and  believeth  him  that  sent  me,  hath 


440  The   Unfolding   of   the   Ages  20 

eternal  life,  and  cometh  not  into  judgment,  but  hath  passed 
out  of  death  into  life"  (John  5:24.  R.  V.).  The  bodies  of 
the  righteous  dead  are  taken  from  their  graves  when  Christ 
appears  to  claim  them.  The  bodies  of  the  impenitent  dead  are 
left  in  their  graves  and  they  do  not  live  again  until  the 
thousand  years  are  finished.  In  the  judgment  of  the  great 
white  throne  we  have  a  vision  of  these  dead  as  they  are  now 
assembled  in  resurrection  before  God.  They  are  judged  accord- 
ing to  their  zmrks.  "  Enter  not,"  says  the  Psalmist,  "  into 
judgment  with  thy  servant:  for  in  thy  sight  shall  no  man  living 
be  justified  "  (Ps.  143:2).  Who  shall  stand  in  the  Judgment 
and  escape  by  his  own  merits  the  condemnation  of  God?  Be- 
fore the  white  throne  stand  the  unjustified,  who  must  be 
judged  according  to  the  deeds  done  in  the  body.  Possibly 
here,  too,  the  living  saints  of  the  Millennial  age  shall  render 
their  account.  The  judgment,  however,  is  not  for  any  that 
have  been  saved  by  grace. 

"  Books  were  opened ;  and  another  book  was  opened,  which 
is  [the  book]  of  life."  Here  we  have  books  and  book.  The 
dead  are  judged  according  to  the  "  books,"  and  those  not 
found  written  in  the  "  book  "  are  cast  into  the  lake  of  fire. 
The  "  books  "  are  without  question  the  books  of  the  Bible, 
according  to  which  judgment  is  to  be  passed.  "  He  that 
rejecteth  me,  and  receiveth  not  my  words,  hath  one  that 
judgeth  him:  the  word  that  I  have  spoken,  the  same  shall 
judge  him  in  the  last  day  "  (John  12:48).  Judged  according 
to  this  standard,  there  is  hope  for  none,  except  he  be  plucked 
as  a  brand  from  the  burning  and  saved  by  grace.  The  "  book  " 
of  life,  therefore,  is  the  book  of  divine  grace,  in  which  are 
inscribed  the  names  of  those  that  are  the  heirs  of  grace.  If, 
after  judgment  according  to  the  deeds  done  in  the  body,  their 
names  are  not  found  written  in  that  book,  nothing  remains 
for  them  but  condemnation.  The  doom  that  awaits  Satan,  also 
awaits  all  men  that  harden  themselves  against  the  grace  that 
would  save  them.  With  these  rejecters  of  divine  mercy  it  is 
useless  to  argue  for  the  existence  of  eternal  punishment.     They 


20  The   Last   Judgment  441 

will  not  believe  it.  Their  eyes  are  blinded  by  the  god  they 
serve.  Indeed,  even  those  who  have  been  redeemed  by  grace 
are  slow  to  accept  the  solemn  and  reiterated  statements  of  God's 
Word  concerning  the  awful,  irretrievable,  and  everlasting 
condition  of  the  lost ;  the  smoke  of  whose  torment  is  said  to 
ascend  "  to  the  ages  of  ages."  God's  Word  is  not  to  be  dis- 
torted by  man's  judgment,  nor  will  God  allow  any  human  heart, 
however  gentle,  to  be  judge  of  what  His  heart  should  be. 
"Shall  not  the  Judge  of  all  the  earth  do  right?"  Sodom 
is  doomed,  but  judgment  lingers ;  if  peradventure  ten  righteous 
men  may  be  found  therein.  Sodom's  judgment  shall  yet  over- 
whelm this  world,  and  little  does  the  world  realize  that  for  the 
sake  of  the  righteous  this  judgment  is  stayed.  The  call  for  sep- 
aration from  what  characterizes  Sodom  is  loud  and  urgent. 
When  Lot  shall  enter  Zoar,  the  "  sun  "  shall  arise  upon  the 
earth,  and  then  shall  Jehovah  rain  "  brimstone  and  fire  "  out  of 
heaven,  and  the  smoke  of  the  land  shall  go  up  "  as  the  smoke 
of  a  furnace."  "  This  is  the  second  death,  the  lake  of  fire." 
While  intercession  is  rising,  may  angels  of  mercy  hasten  all 
lingering  feet! 


XXXIV 

A   NEW    HEAVEN   AND   A   NEW    EARTH 

And  T  saw  a  new  heaven  and  a  new  earth ;  for  the  first  heaven  and 
the  first  earth  were  passed  away,  and  there  is  no  more  sea.  And  I 
saw  tlie  holy  city,  new  Jerusalem,  coming  down  out  of  heaven  from 
God,  prepared  as  a  bride  adorned  for  her  husband.  And  I  heard  a 
great  voice  out  of  the  throne,  saying,  Behold  the  tabernacle  of  God 
is  with  men,  and  he  shall  tabernacle  with  them;  and  they  shall  be 
his  people,  and  God  himself  shall  be  with  them,  their  God.  And  he 
shall  wipe  away  every  tear  from  their  eyes.  And  there  shall  be  no 
more  death,  nor  sorrow,  nor  crying,  nor  shall  there  be  any  more 
pain ;  for  the  former  things  are  passed  away.  And  he  that  sat  upon 
the  throne  said.  Behold,  I  make  all  things  new.  And  he  saith,  Write : 
for  these  words  are  faithful  and  true.  And  he  said  unto  me.  It  is 
done.  I  am  the  Alpha  and  the  Omega,  the  beginning  and  the  end. 
I  will  give  unto  him  that  is  athirst  of  the  fountain  of  the  water  of 
life  freely.  He  that  overcometh  shall  inherit  these  things,  and  I  will 
be  his  God,  and  he  shall  be  my  son.  But  for  the  cowardly,  and  faith- 
less, and  abominable,  and  murderers,  and  fornicators,  and  sorcerers, 
and  idolaters,  and  all  liars,  their  part  shall  be  in  the  lake  that  burneth 
with  fire  and  brimstone,  which  is  the  second  death. —  (Chapter  21 :  1-8.) 

FROM  the  face  of  Him  who  sat  upon  the  throne  the 
earth  and  the  heaven  fled  away,  and  no  place  was 
found  for  them.  The  judgment  immediately  follow- 
ing is  post-millennial,  as  is  also  the  dissolution  of  the 
heaven  and  the  earth. 

In  the  epistle  to  the  Hebrews  there  is  a  statement  concern- 
ing the  final  shaking  of  all  things.  "  See  that  ye  refuse  not 
him  that  speaketh.  For  if  they  escaped  not  who  refused  him 
that  spake  on  earth,  much  more  shall  not  we  escape,  if  we 
turn  away  from  him  that  speaketh  from  heaven :  whose  voice 
then  shook  the  earth :  hut  now  he  hath  promised,  saying,  Yet 
once  more  I  shake  not  the  earth  only,  but  also  heaven.     And 

442 


21 : 1-8        A  New  Heaven  and  a  New  Earth  443 

this  word,  Yet  once  more,  signifieth  the  removing  of  those 
things  that  are  shaken,  as  of  things  that  are  made,  that  those 
things  which  cannot  be  shaken  may  remain"  (Heb.  12: 
25-27).  The  reference  undoubtedly  is  to  this  time  of  the 
passing  away  of  heaven  and  earth.  What  is  unshakable  shall 
alone  remain. 

This  final  shaking  of  things  brings  into  existence  the  new 
heaven  and  the  new  earth,  and  these  shall  abide  for  ever. 
This  is  the  final  vision  of  Revelation,  and  the  consummation 
of  all.  Why  is  it  not  possible  for  us  here  to  emerge  into  the 
full  light  of  assured  certainty  ?  The  language  is  plain  enough. 
Why  are  we  so  "  slow  of  heart  to  believe  all  that  the  prophets 
have  spoken  "  ?  Beyond  the  last  storm  lies  the  eternal  calm. 
Of  this  we  are  positively  assured  by  the  apostle  Peter.  "  The 
day  of  the  Lord  will  come  as  a  thief,  in  which  the  heavens 
will  pass  away  with  a  rushing  noise,  and  the  elements  burn- 
ing with  heat  shall  be  dissolved ;  the  earth  also  and  the  works 
in  it  shall  be  burned  up.  All  these  things,  then,  being  thus 
to  be  dissolved,  what  manner  of  persons  ought  ye  to  be, 
in  holy  behavior  and  godliness,  waiting  for  and  hastening 
the  coming  of  the  day  of  God,  by  reason  of  which  [the] 
heavens  being  on  fire  shall  be  dissolved,  and  [the]  elements 
shall  melt  away  with  fervent  heat?  But  we,  according  to  his 
promise,  wait  for  new  heavens  and  a  new  earth,  wherein 
dwelleth  righteousness  "  (2  Pet.  3:  10-13  Gr.). 

The  new  heavens  and  a  new  earth,  wherein  dzvelleth  right- 
eousness, succeed  the  dissolution  of  the  old,  and  they  are, 
without  question,  the  subject  of  the  present  apocalyptic  vision. 
Nor  are  we  to  confuse  the  description  here  given  with  that 
defining  the  condition  existing  during  the  Millennial  reign  of 
Christ.  That  reign  is  over,  as  is  also  the  judgment  of  the 
wicked  dead,  and  our  eyes  are  fixed  upon  what  shall  abide 
for  ever.  Heaven  and  earth  are  unchangeably  linked  together, 
and  the  redeemed  of  mankind  are  in  cloudless  communion 
with  God. 

Referring  to  this  vision  Grant  says :  "  This  is  manifestly  a 


444  The   Unfolding   of   the   Ages       ,       21 : 1-8 

reference  to  Isaiah's  word :  '  Behold,  I  create  new  heavens 
and  a  new  earth,  and  the  former  things  shall  not  be  remem- 
bered nor  come  into  mind.'  It  is  but  a  glance,  for  the  prophets 
of  the  Old  Testament,  apart  from  this,  never  seem  to  go 
beyond  that  kingdom  which  we,  indeed,  have  learned  to  call 
'  millennial,'  as  having  its  limits  defined  for  us  in  this  way. 
For  Israel,  there  was  no  such  necessary  limitation ;  there  was 
a  bright  scene  before  them  upon  which  their  eyes  should  rest, 
assured  that  whatever  might  be  beyond  could  only  be  addi- 
tional blessing;  and  the  prophet  here  goes  on  immediately  to 
speak  of  God's  creating  'Jerusalem  a  rejoicing  and  her  people 
a  joy,'  in  terms  which  very  plainly  imply  the  presence  of  sin, 
and  therefore  not  an  earth  upon  which  dwelleth  righteousness, 
not  characterized  by  that.  But  we  must  not  on  that  account 
lose  sight  of  the  distinct  character  of  that  which  the  apostle 
here,  with  divine  insight,  brings  forward  as  what  was  to  be 
really  final — an  absolutely  '  new  heavens  and  new  earth.'  We 
have  one  more  reference  to  it  in  Isaiah,  and  that  is  where  the 
Lord  promises  that  as  the  new  heavens  and  the  new  earth  which 
He  will  make  shall  remain  before  Him,  so  Israel's  seed  and 
their  name  shall  remain.  This  is  naturally  taken  by  many  to 
imply  that  therefore  the  new  earth  itself  only  speaks  here  of  a 
temporary,  that  is,  of  the  millennial  condition.  If  so,  it  is 
plainly  contrary  to  what  Peter  gives  us  of  it  here,  for  it  is  plain 
that  the  dissolution  of  the  heavens  and  earth  that  are  now  is  in 
order  to  the  bringing  in  of  a  perfect  condition  which  is  to  fol- 
low it.  The  picture  that  we  have  in  the  Book  of  Revelation  is 
in  complete  accordance  with  this.  We  have  only  the  alterna- 
tive, therefore,  that  this  is  an  absolute  promise  of  God  that  not 
only  the  blessed  of  Him  in  Israel  shall  remain  amongst  those 
blessed  forever  (which,  of  course,  will  be  true),  but  that  their 
very  seed  and  name  would  remain.  Here  then,  of  course, 
is  the  assertion  that  Israel  has  not  merely  a  temporary  place  as 
a  special  people  of  His  upon  the  earth,  but  that  it  will  have 
such  a  place  forever." 

The  dissolution  of  the  present  framework  of  the  earth  does 


21:1-8        A  New  Heaven  and  a  New  Earth  445 

not  necessarily  imply  the  loss  of  its  continuity  and  identity. 
Our  mortal  body  is  subject  to  a  similar  dissolution.  "  We 
know  that  if  our  earthly  house  of  this  tabernacle  were  dis- 
solved, we  have  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens  "  (2  Cor.  5:1).  "  We  shall  not 
all  sleep,  but  we  shall  all  be  changed,  in  a  moment,  in  the 
twinkling  of  an  eye,  at  the  last  trump:  for  the  trumpet  shall 
sound,  and  the  dead  shall  be  raised  incorruptible,  and  we  shall 
be  changed.  For  this  corruptible  must  put  on  incorruption, 
and  this  mortal  must  put  on  immortality.  So  when  this  cor- 
ruptible shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  shall  be  brought  to  pass  the 
saying  that  is  written.  Death  is  swallowed  up  in  victory  "  ( i 
Cor.  15:  51-54).  Here  the  personal  pronoun  zve  is  the  assur- 
ance of  personal  identity.  This  is  not  lost  to  us  when  we  are 
clothed  upon  with  our  immortal  bodies.  Immortality  with 
identity  gone  would  have  little  meaning. 

The  earth,  though  swept  by  the  flames  in  such  a  manner 
as  to  destroy  its  present  fashion,  nevertheless  reappears  again 
the  identical  earth  now  known  to  us,  but  changed  and  trans- 
figured. One  of  the  changes  especially  noted  is  the  absence 
of  the  sea.  The  judgment  that  overwhelmed  the  preadamite 
rebellion  against  God  was  followed  by  nothing  but  sea,  "  The 
earth  was  without  form,  and  void;  and  darkness  was  upon 
the  face  of  the  deep.  And  the  Spirit  of  God  moved  upon  the 
face  of  the  waters"  (Gen.  1:2).  The  ruin  was  well  nigh 
absolute.  All  forms  of  life  were  gone,  and  nothing  remained 
but  a  shoreless  sea,  over  whose  restless  and  barren  waters  the 
darkness  lay.  Even  the  restoration  of  this  ruin  for  the  abode 
of  man  was  only  partial,  for  still  the  waters  cover  seven-eighths 
of  his  earth. 

In  the  final  restoration  of  the  earth  the  sea  disappears  for- 
ever. The  literal  fact  must  not  be  ignored,  however  fruitful 
in  spiritual  suggestions  it  may  be.  The  new  earth,  with  no 
reminder  of  previous  judgments,  shall  abide  for  ever,  "  that 
in  the  ages  to  come  he  might  shew  the  exceeding  riches  of  his 


446  The   Unfolding   of   the   Ages  21 : 1-8 

grace  in  his  kindness  toward  us  through  Christ  Jesus  "  (Eph. 
2:7). 

The  earth  is  not  to  be  burned  into  a  cinder  and  cast  away 
as  useless  into  some  slag  heap.  It  is  to  be  transformed,  and 
perpetually  irradiated  with  the  glory  of  God.  This  wonder- 
ful truth  is  next  brought  to  our  attention.  "  I  saw  the  holy 
city,  new  Jerusalem,  coming  down  out  of  heaven  from  God, 
prepared  as  a  bride  adorned  for  her  husband."  This  is  not 
the  restored  Jerusalem,  the  capital  city  of  the  Millennial 
kingdom,  but  a  new  Jerusalem  altogether — "  a  city  which  hath 
foundations,  whose  builder  and  maker  is  God."  "  By  faith 
Abraham,  when  he  was  called  to  go  out  into  a  place  which  he 
should  after  receive  for  an  inheritance,  obeyed ;  and  he  went 
out  not  knowing  whither  he  went.  By  faith  he  sojourned  in 
the  land  of  promise,  as  in  a  strange  country,  dwelling  in 
tabernacles  with  Isaac  and  Jacob,  the  heirs  with  him  of  the 
same  promise :  for  he  looked  for  a  city  which  hath  foun- 
dations, whose  builder  and  maker  is  God"  (Heb.  ii: 
8-10). 

Shall  Abraham,  and  these  others  of  like  faith,  fail  to  find 
the  city  they  looked  for  ?  No,  they  shall  not  fail.  "  These 
all  died  in  faith,  not  having  received  the  promises,  but  having 
seen  them  afar  off,  and  were  persuaded  of  them,  and  em- 
braced them,  and  confessed  that  they  were  strangers  and 
pilgrims  on  the  earth.  For  they  that  say  such  things  declare 
plainly  that  they  seek  a  country.  And  truly,  if  they  had  been 
mindful  of  that  country  from  whence  they  came  out,  they 
might  have  had  opportunity  to  have  returned.  But  now  they 
desire  a  better  country,  that  is,  an  heavenly:  wherefore  God 
is  not  ashamed  to  be  called  their  God :  for  he  hath  prepared  for 
them  a  city"  (Heb,  11:13-16).  Again,  at  the  close  of  this 
remarkable  chapter,  it  says :  "  These  all,  having  obtained  a 
good  report  through  faith,  received  not  the  promise:  God 
having  provided  some  better  thing  for  us,  that  they  without 
us  should  not  be  made  perfect"  (Heb.  11:39-40).  Without 
us  they  cannot  be  made  perfect. 


21 : 1-8        A  New  Heaven  and  a  New  Earth  447 

The  new  Jerusalem,  though  built  by  God  and  descending 
from  heaven,  is  in  manifest  connection  with  the  earth,  and 
therefore  also  in  connection  with  Israel,  whose  blessing  is 
dependent  upon  and  identical  with  that  of  the  earth.  Israel's 
inheritance,  as  we  have  seen,  extends  beyond  the  Millennium, 
and,  though  distinct  from  it,  is  coextensive  in  duration  with 
that  of  the  heavenly  saints.  Even  as  "  one  star  differeth  from 
another  star  in  glory,"  so  shall  Israel  and  the  Church,  in 
different  spheres,  shine  through  the  ages  of  eternity.  Here, 
as  elsewhere  in  Scripture,  Israel,  the  Church,  and  the  nations 
are  viewed  separately.  These  distinctions  are  not  obliterated 
by  eternity,  and  the  three  are  seen  here  in  different  but  definite 
relation  to  the  city  of  God.  The  Church's  relation  is  obvious 
enough. 

Jesus  says :  "  In  my  Father's  house  are  many  mansions : 
if  it  were  not  so,  I  would  have  told  you  "  (John  14:2).  The 
Father's  house,  with  its  many  mansions,  is  the  bridal  city  of 
the  King.  Beautiful,  perfected,  and  lighted  with  the  glory  of 
God,  it  descends  from  Him,  and  unites  forever  a  redeemed 
earth  with  an  imperishable  heaven.  The  Church  dwells  in  the 
bridal  city.  Israel  and  the  nations  are  still  upon  the  earth  to 
which  the  city  descends.  The  Church  must  be  located  some- 
where in  eternity,  and  if  God  has  decreed  to  make  the  scene 
of  her  conflict  the  place  of  her  eternal  glory,  who  shall  make 
His  purpose  void?  Such  a  concrete  conception  as  that  of  the 
Church  being  eternally  connected  with  a  literal  city  descending 
from  heaven  may  be  stigmatized  as  materialistic  and  sensuous, 
but  it  is  better  than  the  vague  and  misty  fog  that  constitutes 
the  idea  of  eternity  entertained  by  so  many.  This  city  cannot 
be  heaven,  for  it  is  said  to  descend  from  it.  Heaven  loses 
nothing  by  the  loss  of  the  city,  nor  does  the  Church  lose  her 
heavenly  inheritance  in  her  association  with  Him  who  has 
now  come  to  fill  the  earth  with  His  glory.  The  city  is  a 
literal  one,— as  literal  as  any  city  man  has  ever  built, — and 
the  Builder  and  Maker  of  it  is  God.  It  is  therefore  the  holy 
city,  and  its  bridal  attire  speaks  of  the  marriage  morning  when 


448  The  Unfolding   of  the  Ages  21 : 1-8 

God  will  rest  in  His  love,  and  joy  over  the  redeemed  with 
singing,  (Zeph.  3:17). 

"  The  holy  city."  With  no  other  features  given  save  this 
one,  there  would  be  enough  to  exhaust  the  imagination  in  the 
attempt  to  get  a  clear  conception  of  what  is  involved. 

In  Jerusalem,  the  royal  metropolis  of  the  earthly  kingdom, 
all  is  holy.  As  to  this,  prophecy  is  definite :  '*  In  that  day  shall 
there  be  upon  the  bells  of  the  horses,  holy  unto  the  lord; 
and  the  pots  in  the  Lord's  house  shall  be  like  the  bowls  before 
the  altar.  Yea,  every  pot  in  Jerusalem  and  in  Judah  shall 
be  holiness  unto  the  Lord  of  hosts :  and  all  they  that  sacri- 
fice shall  come  and  take  of  them,  and  seethe  therein :  and  in 
that  day  there  shall  be  no  more  the  Canaanite  in  the  house 
of  the  Lord  of  hosts  "(Zech.  14: 20-21.  R.  V.).  This,  though 
glorious,  is  but  the  type  of  what  comes  before  us  in  Revelation. 
The  holy  city  referred  to  by  Zechariah  is  the  old  Jerusalem, 
redeemed  and  made  holy  by  the  restraint  of  all  evil.  On  the 
other  hand,  the  holy  city  of  Revelation  is  a  New  Jerusalem 
and  is  essentially  "  holy."  It  is  the  "  holiness  "  of  the  city 
that  occasions  the  difficulty  in  thought  about  it.  With  the 
conception  of  a  city  we  are  familiar  enough,  but  this  is  a 
long  remove  from  any  associated  idea  of  holiness.  The  first 
murderer  went  out  from  the  presence  of  the  Lord,  "  and 
builded  a  city,  and  called  the  name  of  the  city,  after  the  name 
of  his  son,  Enoch"  (Gen,  4:  17).  Ever  since  that  day,  the 
continuous  drift  has  been  toward  the  city,  and  man,  estranged 
from  God,  has  been  building  it  after  the  manner  of  Cain. 
*'  Their  inward  thought  is,  that  their  houses  shall  continue 
for  ever,  and  their  dwelling  places  to  all  generations ;  they 
call  their  lands  after  their  own  names.  Nevertheless  man 
being  in  honor  abideth  not:  he  is  like  the  beasts  that  perish. 
This  their  way  is  their  folly:  yet  their  posterity  approve  their 
sayings"  (Ps.  49:  11-13). 

In  like  manner  one  city  has  displaced  another  upon  the  face 
of  the  earth,  and,  as  a  rule,  each  one  has  developed  into  a  reek- 
ing hotbed  of  corruption.     In  each  city  municipal  reform  has 


21 : 1-8        A  New  Heaven  and  a  New  Earth  449 

been  attempted,  but  the  result  has  always  been  almost  hopeless 
failure.  From  Babel  to  Babylon  in  its  final  form  of  iniquity, 
the  city  has  been  the  center  of  Satan's  activity,  and  has  been 
the  illustration,  as  well,  of  man's  effort  to  live  in  independence 
of  God.  The  natural  tendency  of  men  to  a  city  is  not  of  itself 
evil.  In  the  city  is  demonstrated  the  value  of  cooperation  and 
association.  More  and  more  the  city's  attraction  for  the  nat- 
ural heart  has  made  a  constant  drain  upon  the  rural  regions. 
In  the  steady  growth  of  cities  there  has  been  found  also  the 
fullest  development  of  evil  and  opposition  to  God.  The  city, 
instead  of  becoming  increasingly  holy,  becomes  worse  and 
worse,  until  Babylon  illustrates  the  final  condition  in  becoming 
"  the  dwelling  place  of  demons  and  a  hold  of  every  unclean 
spirit,  and  a  hold  of  every  unclean  and  hateful  bird." 

In  contrast  with  such  a  city,  developing  more  and  more  into 
evil,  there  has  been  ever  in  progress  the  constitution  of  another 
city  whose  builder  and  maker  is  God,  and  which  at  last  appears 
from  heaven,  and  is  characterized  as  "  the  holy  city."  If  the 
thought  of  a  literal  city  seem  gross  and  materialistic,  it  is  never- 
theless what  the  terms  of  Holy  Scripture  imply,  and  these 
terms,  such  as  "  jasper  walls,"  "  gates  of  pearl,"  and  "  streets 
of  gold,"  are  what  the  Spirit  has  assuredly  used  to  represent 
eternal  realities.  In  lieu  of  something  more  satisfactory,  we 
may  be  pardoned  for  the  disposition  to  hold  as  nearly  as  pos- 
sible to  the  literal  description. 

When  the  holy  city  appears,  a  great  voice  from  the  throne  is 
heard  saying,  "  Behold  the  tabernacle  of  God  is  with  men,  and 
he  shall  tabernacle  with  them ;  and  they  shall  be  his  people,  and 
God  himself  shall  be  with  them,  their  God."  The  Millennial 
name  of  Christ  is  to  be  "  Immanuel," — "  God  with  us."  The 
significance  of  that  name  shall  shine  forth,  when  "  the  taber- 
nacle of  God  is  with  men,  and  he  shall  tabernacle  with  them." 
The  tabernacle  in  the  wilderness  was  the  prototype  of  the  glo- 
rious reality.  To  Moses  Jehovah  said :  "  And  thou  shalt  rear 
up  the  tabernacle  according  to  the  fashion  thereof  which 
was  shewed  thee  in  the  mount"   (Ex.  26:30).     This  taber- 


450  The  Unfolding   of  the  Ages  21 : 1-8 

nacle  was  the  dwelling  place  of  Jehovah,  and  He  alone  could 
furnish  the  design  of  it,  and  prescribe  the  manner  of  its  fur- 
nishing. Christ,  as  John  assures  us,  was  the  antitypical  taber- 
nacle. "  The  Word  became  flesh,  and  tabernacled  among  us ; 
and  we  beheld  his  glory,  the  glory  as  of  an  Only-begotten  with 
the  Father,  full  of  grace  and  truth"  (John  i:  14  Gr.).  The 
first  tabernacle  was  characteristic  of  God's  dwelling  place 
among  the  people  while  they  were  under  law ;  and  their 
inability  to  draw  nigh  to  Him  was  proclaimed  by  the  unrent 
veil  before  the  most  holy  place.  The  apostle  says :  "  The 
way  into  the  holiest  of  all  was  not  yet  made  manifest,  while 
as  the  first  tabernacle  was  yet  standing"  (Heb.  9:8). 
"But  Christ  being  come  an  .high  priest  of  good  things  to 
come,  by  a  greater  and  more  perfect  tabernacle,  not  made 
with  hands,  that  is  to  say,  not  of  this  building;  neither  by  the 
blood  of  goats  and  calves,  but  by  his  own  blood  he  entered  in 
once  into  the  holy  place,  having  obtained  eternal  redemption 
for  us"  (Heb.  9:11-12).  This  shows  how  Christ  was  the 
substance  of  which  "  the  first  tabernacle  "  was  the  shadow. 
Christ  once  tabernacled  among  men,  but  they  cast  Him  out; 
and  not  till  He  returns  shall  "  the  tabernacle  of  God  "  be 
among  men.  The  coming  of  Christ  can  alone  answer  to  the 
vision  of  the  holy  city  coming  down  out  of  heaven  from  God. 
The  holiness,  so  strenuously  insisted  upon  in  these  last  days 
by  ethical  teachers  that  see  no  necessity  for  the  personal  return 
to  the  world  of  the  Lord  Jesus,  is  here  shown  to  be  impossible 
of  realization  apart  from  Him.  To  these  teachers  and  their 
followers  the  word  of  Christ  is,  "  Without  me  ye  can  do  noth- 
ing." By  these  words,  Rabinowitz,  standing  on  the  Mount  of 
Olives  and  viewing  the  desolations  of  Jerusalem,  was  con- 
verted, and  he  returned  to  his  people  an  apostle  of  the  only 
gospel  that  has  any  vital  power  in  it. 

When  shall  we  give  up  the  hopeless  effort  of  doing  anything 
without  Jesus?  The  holy  city  testifies  to  the  suppression  of  all 
evil,  and  it  opens  the  way  by  which  God  in  holiness  can  asso- 
ciate Himself  with  men. 


21 : 1-8        A  New  Heaven  and  a  New  Earth  451 

"  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  prepared  for  them 
that  love  him ;  but  God  hath  revealed  them  unto  us  by  his 
Spirit :  for  the  Spirit  searcheth  all  things,  yea,  the  deep  things 
of  God"  (i  Cor.  2:9-10).  This  revealing  them  unto  us  by 
His  Spirit  is  surely  in  no  wise  in  disregard  of  the  written  Word. 
What  shall  it  be  when  there  is  no  longer  a  veil  to  hide  God 
from  our  eyes :  when  He  shall  be  with  us,  and  we  shall  be  with 
Him;  and  when  we  shall  be  His  people,  and  He  shall  be  our 
God  ?  The  result  of  such  a  communion  is  immediately  given : 
"  He  shall  wipe  away  every  tear  from  their  eyes."  This  does 
not  mean  that  there  shall  be  no  tears  in  heaven.  Tears  are  not 
necessarily  the  witness  of  pain.  The  memories  of  earth,  if 
borne  with  us,  would  be  enough  to  start  the  tears  in  heaven ; 
but  these  God  shall  wipe  away  from  our  eyes.  Then  follows 
the  abolition  of  all  things  that,  with  their  deep  furrows  of  mys- 
tery, have  marked  and  marred  the  earth.  "  And  there  shall  be 
no  more  death,  nor  sorrow,  nor  crying,  nor  shall  there  be  any 
more  pain ;  for  the  former  things  are  passed  away."  The  re- 
moval of  these  former  things  is  nothing  short  of  the  full  repeal 
of  the  curse. 

"  And  he  that  sat  upon  the  throne  said,  Behold,  I  make  all 
things  new.  And  he  saith,  Write :  for  these  words  are  faith- 
ful and  true."  These  last  words  are  for  confirmation.  The 
true  conception  of  a  life  delivered  from  pain  and  sorrow,  and 
forever  free  from  the  shadow  of  death,  cannot  be  framed  by 
the  human  mind ;  and  even  the  understanding  of  it  that  we  have 
is  limited  by  our  inability  to  interpret  fully  the  inspired  terms 
of  its  description.  These  terms  have  been  given  us  by  the 
Spirit  of  God  and  He  alone  can  enlarge  our  understanding  to 
take  in  the  full  measure  of  the  meaning  of  them.  God  is  to 
make  all  things  new.  Not  a  vestige  of  the  old  is  to  remain. 
Do  we  desire  all  things  to  become  new  ?  Would  we  have  every 
relationship  transfigured  and  glorified?  Are  we  eager  to  es- 
cape from  the  limitation  of  thought  and  time:  from  the  bond- 
age and  sorrow  and  pain  that  are  incident  to  things  here? 


452  The  Unfolding   of  the  Ages  21 : 1-8 

Can  our  stammering  tongues  tell  what  this  shall  be?  No,  ex- 
cept they  tell  it  in  the  words  of  the  Spirit — "  Beloved,  now  are 
we  the  sons  of  God,  and  it  doth  not  yet  appear  what  we  shall 
be:  but  we  know  that,  when  he  shall  appear,  we  shall  be  like 
him  ;  for  we  shall  see  him  as  he  is  "  ( i  John  3:2).  Like  Him ! 
Redeemed,  transfigured,  crowned.  No  death,  no  sorrow,  no 
crying,  no  pain ;  "  for  the  former  things  are  passed  away." 

"  These  words  are  faithful  and  true,"  and  in  confirmation 
thereof,  "  He  said  unto  me,  It  is  done.  I  am  the  Alpha  and 
the  Omega,  the  beginning  and  the  end.  I  will  give  unto  him 
that  is  athirst  of  the  fountain  of  the  water  of  life  freely,"  He 
has  indeed  made  good  the  title  claimed  by  himself  in  the  eighth 
verse  of  the  first  chapter.  There  at  the  beginning,  as  here  at 
the  ending.  He  is  still  the  Alpha  and  Omega,  the  ever  faithful, 
covenant-keeping  God. 

In  connection  with  this  same  blessed  title.  He  proclaims  the 
grace  of  His  gospel.  "  I  will  give  unto  him  that  is  athirst  of 
the  fountain  of  the  water  of  life  freely."  Though  this  gift  of 
living  water  be  of  pure  and  sovereign  grace,  as  it  was  of  old 
at  Jacob's  well,  nevertheless  it  is  the  overcomer  that  gets  it. 
"  He  that  overcometh  shall  inherit  these  things,  and  I  will  be 
his  God,  and  he  shall  be  my  son."  Though  there  be  conflict, 
there  is  also  the  assurance  of  triumph.  Divine  grace  sends  the 
soldier  of  Christ  into  the  battlefield,  but  at  the  same  time  holds 
over  him  the  crown  of  certain  victory. 

In  contrast  with  the  bliss  of  the  redeemed,  we  have  the  doom 
of  the  lost — "  But  for  the  cowardly,  and  faithless,  and  abom- 
inable, and  murderers,  and  fornicators,  and  sorcerers,  and 
idolaters,  and  all  liars,  their  part  shall  be  in  the  lake  that  burn- 
etii with  fire  and  brimstone,  which  is  the  second  death." 

Strangely  enough,  it  has  been  argued  that  the  dissolution  of 
the  heavens  and  the  earth  involves  also  the  passing  away  of 
the  lake  of  fire.  This  argument  is  found  only  in  the  writings 
of  the  objectors  to  everlasting  punishment,  who  surely  over- 
look this  passage  in  Revelation  or  deliberately  pervert  it.  The 
announcement  of  doom  is  subsequent  to  the  passing  away  of 


21 : 1-8        A  New  Heaven  and  a  New  Eakth  453 

the  present  fashion  of  the  world,  for  it  follows  the  descent  of 
the  holy  city,  which  unquestionably  comes  after  the  dissolu- 
tion of  all  things. 

The  locality  of  the  lake  of  fire  is  not  revealed.  This  lake  is 
not  hades ;  it  is  not  the  abyss,  nor  in  any  way  necessarily  con- 
nected with  it ;  it  is  hell,  and  hell  may  be  as  far  removed  from 
the  earth  as  it  is  from  heaven.  At  any  rate,  hell  is  in  no  wise 
affected  by  the  passing  away  of  the  heaven  and  the  earth.  It  is 
still  in  existence  when  the  new  earth  appears,  and  to  it  the 
wicked  are  consigned. 

The  moral  nature  of  those  to  be  cast  into  hell  is  clearly  set 
forth.  "  The  cowardly  "  are  such  as  have  not  the  courage  of 
their  convictions,  and  that  shrink  from  sharing  the  reproach 
of  Christ.  It  requires  courage  to  maintain  without  faltering 
the  whole  truth  of  God's  Word.  "  The  cowardly,"  through 
fear  of  man,  pervert  the  truth,  and  adapt  it  to  the  desire  of  the 
natural  heart.  The  human  heart,  with  its  natural  sympathies, 
is  not  to  be  the  standard  to  which  the  Word  of  God  must  con- 
form. That  Word  must  be  taken  in  its  full  and  naked  sim- 
plicity. However  much  the  heart  may  argue  against  the  pos- 
sibility of  a  lake  of  fire  reserved  for  the  wicked,  and  burning 
unto  the  ages  of  ages,  such  nevertheless  is  what  the  Word  of 
God  plainly  declares,  and  what  must  be  courageously  main- 
tained against  all  gainsayers. 

If  there  be  no  place  of  punishment  for  impenitent  sinners, 
what  is  to  become  of  them  ?  On  the  one  hand  it  is  argued  that 
the  wicked  shall  be  annihilated ;  on  the  other  hand  that  they, 
through  some  purgatorial  process,  shall  reach  a  final  restora- 
tion. The  advocates  of  both  hypotheses,  in  their  labored  at- 
tempt to  reconcile  their  vagaries  with  the  Word  of  the  living 
God,  have  only  exhausted  their  own  wisdom,  and  our  patience. 
The  interests  of  Satan  could  not  be  better  served  than  by  cre- 
ating the  impression  that  the  Scriptural  statement  of  everlast- 
ing punishment  is  nothing  more  than  mere  poetic  exaggera- 
tion, which  is  all  hell  means — if  it  mean  anything — in  the 
minds  of  those  who  so  incessantly  toil  to  explain  it  away.     In 


454  The   Unfolding   of  the   Ages  21 : 1-8 

answer  to  them  it  is  in  vain  for  us  to  make  appeal  to  such  a 
plain  statement  of  Scripture  as  the  one  before  us.  If,  in  sup- 
port of  the  orthodox  opinion,  we  present  argument  from  the 
Book  of  Revelation,  we  are  said  by  them,  "  to  be  hard  driven  " ; 
and  to  belong  to  a  class  of  advocates  that  "  are  glad  to  take 
their  stand  among  the  hieroglyphs  that  attract  us  to  the  isle 
of  Patmos."  With  such  veiled  contempt,  it  may  seem  a  com- 
paratively easy  thing  to  dispose  of  argument,  but  the  branding 
with  a  stigma  does  not  obliterate  the  Word  of  God.  Even 
though  Holy  Scripture  be  written  in  "  hieroglyphics,"  these 
have  attached  to  them  specific  meaning  which  it  is  our  busi- 
ness as  biblical  students  to  translate.  At  any  rate,  however 
the  hieroglyphs  may  abound  elsewhere  in  Revelation,  there 
are  none  in  the  passages  that  reveal  the  fact  of  everlasting 
punishment.  "  The  lake  of  fire  "  is,  no  doubt,  a  symbolic  ex- 
pression. But  of  what  is  it  the  symbol?  We  need  not  think 
of  a  literal  fire,  tormenting  unto  the  ages  of  ages  those  cast 
into  it ;  and  yet,  "  fire  "  is  the  very  word  that  is  written,  and 
if  it  does  not  mean  literal  fire.  What  then  does  it  mean?  Is  it 
something  less?  or  something  more?  Who  shall  decide  it? 
To  what  court  of  appeal  shall  we  take  this  question  ?  Where, 
outside  of  Scripture,  shall  we  find  an  answer  to  it?  If  God 
has  chosen  to  describe  the  doom  of  the  wicked  in  such  appall- 
ing terms,  then  that  doom,  if  not  literally  what  the  language 
implies,  must  at  least  be  commensurate  with  it — aye,  and  if 
the  figure  be  fearful,  what  must  be  the  fact?  The  only  alter- 
native to  the  full  acceptance  of  this  is  the  discrediting  of  Scrip- 
ture altogether.  Jehoiakim's  method  of  disposing  of  God's 
Word  is  becoming  increasingly  popular.  It  may  be  "  cut  with 
the  penknife  and  cast  into  the  fire  that  is  on  the  hearth :  "  but, 
living  and  indestructible,  it  shall  rise  again  from  the  ashes,  and 
it  shall  be  "  easier  for  heaven  and  earth  to  pass,  than  one  tittle 
of  the  law  to  fail  "  (Luke  i6:  17).  Destructive  criticism  may 
extinguish  the  fear  of  everlasting  punishment,  but  it  cannot 
destroy  the  truth  in  the  words  "Outer  darkness;  there  shall 
be  weeping  and  gnashing  of  teeth"   (Matt.  25:30).     Hell 


21 : 1-8        A  New  Heaven  and  a  New  Earth  455 

cannot  be  annihilated  by  the  counter  assumption  that  the  pass- 
ing away  of  the  heavens  and  the  earth  involves  the  passing 
away  of  the  lake  of  fire.  The  solemn  and  reiterated  warnings 
of  Scripture  should  be  sufficient  to  impel  the  wicked  to  flee 
such  an  everlasting  doom,  and  these  warnings  would  be  suffi- 
cient if  it  were  not  for  the  fact  that  among  so-called  Chris- 
tian commentators  Satan  has  found  ready  instruments  to 
explain  away  the  Scriptures,  or  to  strip  them  of  everything  dis- 
tasteful to  the  natural  heart  of  man.  "  Let  them  alone :  they 
be  blind  leaders  of  the  blind.  And  if  the  blind  lead  the  blind, 
both  shall  fall  into  the  ditch"  (Matt.  15:14).  Let  others, 
whose  eyes  have  been  opened  to  read  the  plain  statements 
of  Scripture,  lift  up  their  voices  in  solemn  warning.  The 
declarations  of  the  Bible  about  hell  are  positive,  and  plain,  and 
cannot  be  made  void  by  the  vain  reasonings  of  men.  Though 
Sodom  be  doomed,  there  shall  be  no  destruction  of  the  right- 
eous with  the  wicked,  and,  as  of  old,  faith's  challenge  rings 
out:  "  Shall  not  the  Judge  of  all  the  earth  do  right?"  (Gen. 
18:25),  Sodom  shall  burn  when  the  last  righteous  man  is 
delivered  from  it,  and  then :  "  The  cowardly,  and  faithless,  and 
abominable,  and  murderers,  and  fornicators,  and  sorcerers, 
and  idolaters,  and  all  liars,  their  part  shall  be  in  the  lake  that 
burneth  with  fire  and  brimstone,  which  is  the  second  death." 

The  announcement  of  this  awful  fate  of  the  lost  is  preceded 
by  the  blessed  invitation  of  God's  grace  in  the  gospel.  Can 
God  justly  be  charged  with  obduracy,  if,  after  His  long-sufifer- 
ing  patience  with  sinful  men,  He  punishes  those  that  have 
renounced  all  allegiance  and  subjection  to  His  righteous  gov- 
ernment and  that  have  despised  every  overture  of  His  mercy? 
"  The  earth  which  drinketh  in  the  rain  that  cometh  oft  upon 
it,  and  bringeth  forth  herbs  meet  for  them  by  whom  it  is 
dressed,  receiveth  blessing  from  God:  but  that  which  beareth 
thorns  and  briers  is  rejected,  and  is  nigh  unto  cursing;  whose 
end  is  to  be  burned"  (Heb.  6:7-8). 

God  is  good,  and  the  doom  that  awaits  the  impenitent  sin- 
ner cannot  for  a  moment  change  His  goodness,  nor  make  that 


456  The   Unfolding   of   the   Ages  21 : 1-8 

goodness  less  than  it  is.  It  is  not  for  man  to  tell  us  who  God 
is  and  what  God  should  do.  "  Canst  thou  find  out  the  deep 
things  of  God?  Canst  thou  find  out  the  Almighty  unto  per- 
fection? It  is  high  as  heaven;  what  canst  thou  do?  Deeper 
than  Sheol ;  what  canst  thou  know  ?  The  measure  thereof  is 
longer  than  the  earth,  and  broader  than  the  sea.  If  he  pass 
through,  and  shut  up,  and  call  unto  judgment,  then  who  can 
hinder  him  ?  For  he  knoweth  vain  men :  he  seeth  iniquity 
also,  and  him  that  considereth  not"  (Job  11:7-11.  R.  V. 
Marg.). 

The  Great  White  Throne,  standing  grand  and  immovable  at 
the  end  of  the  ages,  shall  vindicate  the  justice  of  the  Judge  who 
fills  it,  and  from  the  face  of  that  Judge  the  earth  and  the 
heaven  shall  flee. 


XXXV 

THE   BRIDAL   CITY 

And  there  came  one  of  the  seven  angels  that  had  the  seven  bowls 
full  of  the  seven  last  plagues  and  spoke  with  me,  saying,  Come  hither, 
I  will  show  thee  the  bride,  the  Lamb's  wife.  And  he  carried  me  away 
in  [the]  Spirit  to  a  mountain,  great  and  high,  and  showed  me  the  holy 
city,  Jerusalem,  descending  out  of  heaven  from  God,  having  the  glory 
of  God.  Her  brightness  was  like  that  of  a  most  precious  stone,  as  it 
were  a  jasper  stone,  clear  as  crystal.  It  had  a  wall  great  and  high, 
having  twelve  gates,  and  at  the  gates,  twelve  angels,  and  names  written 
thereon,  which  are  those  of  the  twelve  tribes  of  the  sons  of  Israel. 
On  the  east  three  gates ;  and  on  the  north  three  gates ;  and  on  the 
south  three  gates;  and  on  the  west  three  gates.  And  the  wall  of 
the  city  had  twelve  foundations,  and  upon  them  twelve  names  of  the 
twelve  apostles  of  the  Lamb.  And  he  that  spake  with  me  had  a  golden 
measuring  reed,  that  he  might  measure  the  city,  and  its  gates,  and 
its  wall.  And  the  city  lieth  foursquare,  and  its  length  is  as  much  as 
the  breadth.  And  he  measured  the  city  with  the  reed,  twelve  thous- 
and furlongs :  the  length  and  the  breadth  and  the  height  of  it  are 
equal.  And  he  measured  the  wall  of  it,  a  hundred  and  forty-four 
cubits,  the  measure  of  a  man,  that  is,  of  the  angel.  And  the  building 
of  its  wall  was  of  jasper;  and  the  city  was  pure  gold  like  clear  glass. 
The  foundations  of  the  wall  of  the  city  were  adorned  with  every 
precious  stone:  the  first  foundation,  jasper;  the  second,  sapphire;  the 
third,  chalcedony ;  the  fourth,  emerald ;  the  fifth,  sardonyx ;  the  sixth, 
sardius ;  the  seventh,  chrysolite ;  the  eighth,  beryl ;  the  ninth,  topaz ; 
the  tenth,  chrysoprasus ;  the  eleventh,  jacinth;  the  twelfth,  amethyst. 
And  the  twelve  gates  were  twelve  pearls :  each  one  of  the  gates  was 
of  one  pearl.  And  the  street  of  the  city  was  pure  gold,  like  trans- 
parent glass.  And  I  saw  no  temple  therein;  for  the  Lord  God  Al- 
mighty is  the  temple  of  it,  and  the  Lamb.  And  the  city  hath  no  need 
of  the  sun,  nor  of  the  moon  that  they  should  shine  for  it;  for  the 
glory  of  God  lightened  it  and  the  Lamb  is  the  lamp  thereof.  And  the 
nations  shall  walk  by  the  light  of  it;  and  the  kings  of  the  earth  bring 
their  glory  unto  it.  And  its  gates  shall  not  be  shut  by  day,  for  night 
there  shall  be  none  there.  And  they  shall  bring  the  glory  and  the 
honor  of  the  nations  unto  it.   And  there  shall  enter  into  it  nothing  that 

457 


458  The   Unfolding   of   the   Ages       21 : 9-22 : 5 

is  common,  nor  he  that  doeth  abomination  and  falsehood :  none  but 
those  written  in  the  Lamb's  book  of  life.  And  he  showed  me  a  river 
of  water  of  life,  bright  as  crystal,  proceeding  from  the  throne  of  God 
and  of  the  Lamb.  In  the  midst  of  the  street  of  it  and  of  the  river, 
on  this  side  and  on  that  side,  the  tree  of  life  bearing  twelve  fruits, 
yielding  its  fruit  each  month,  and  the  leaves  of  the  tree  were  for  the 
healing  of  the  nations.  And  there  shall  be  no  more  curse ;  and  the 
throne  of  God  and  of  the  Lamb  shall  be  in  it,  and  his  servants  shall 
serve  him.  And  they  shall  see  his  face;  and  his  name  shall  be  upon 
their  foreheads.  And  there  shall  be  no  more  night,  and  they  have 
no  need  of  the  light  of  lamp,  nor  light  of  the  sun ;  for  the  Lord  God 
giveth  them  light,  and  they  shall  reign  to  the  ages  of  ages. —  (Chapters 
21:9;  22:5.) 

THIS  expanded  vision  of  the  new  Jerusalem  does 
not,  for  its  interpretation,  demand  a  return  in 
thought  to  the  conditions  existing  during  the  Mil- 
lennium. The  Millennium  is  the  theme,  indeed,  of 
the  prophecies  in  the  Old  Testament,  and  beyond  the  Millen- 
nium these  prophecies  rarely  go.  There  are  only  two  pas- 
sages— and  both  of  them  in  Isaiah — that  give  but  a  brief  glance 
at  what  lies  beyond  the  Millennial  reign  of  Christ.  "  Behold, 
I  create  new  heavens  and  a  new  earth :  and  the  former  shall 
not  be  remembered,  nor  come  into  mind"  (Is.  65:  17).  Fol- 
lowing this,  the  prophet  at  once  returns  to  the  conditions  ex- 
isting during  the  Millennium.  In  another  place  he  says :  "  For 
as  the  new  heavens  and  the  new  earth,  which  I  will  make,  shall 
remain  before  me,  saith  the  Lord,  so  shall  your  seed  and  your 
name  remain  "  (Is.  66:  22).  Again,  with  this  brief  announce- 
ment of  Israel's  inheritance  in  the  new  earth,  the  prophet  comes 
back  to  these  same  Millennial  conditions.  This  is  the  general 
character  of  Old  Testament  prophecy,  which  does  not  con- 
template anything  beyond  the  earthly  reign  of  the  Messiah. 
Such  a  limitation,  however,  is  found  nowhere  in  the  New  Tes- 
tament, and  a  return  to  the  Millennial  earth  in  this  vision  of 
John  would  be  incongruous  and  perplexing.  There  may  be 
difficulties  in  the  way  of  harmonizing  what  is  implied  in  the 
terms  of  this  vision  with  our  own  thoughts  of  eternity,  but 


31 :  9-22 :  5  The   Bridal   City  459 

this  should  not  discourage  us,  for  eternal  conditions  may  be 
altogether  at  variance  with  our  ideas  of  them.  The  all-impor- 
tant question  is,  What  does  the  Word  of  God  say?  We  must 
again  insist  upon  the  fact  that  the  new  Jerusalem  that  de- 
scends from  God  is  a  literal  city,  built  by  Him,  and  is  to  be 
forever  the  link  between  the  new  heaven  and  the  new  earth. 
Surely  every  detail  in  reference  to  that  city,  its  building  and 
its  inhabitants,  cannot  but  be  of  the  deepest  significance.  Scrip- 
ture may  be  reticent,  but  all  the  more  attention  should  be  given 
to  the  little  that  it  does  say.  The  human  soul  longs  to  know 
what  lies  beyond  the  borderline  of  time,  but  unfortunately  for 
its  satisfaction,  the  vast  amount  of  what  has  been  said  in  the 
way  of  interpretation  is  mystical  in  the  extreme,  and  it  has 
served  rather  to  explain  away  than  to  define  what  nevertheless 
is  given  in  language  easily  understood. 

One  of  the  seven  angels  offers  to  show  the  seer  the  bride, 
the  Lamb's  wife,  and  for  the  purpose  carries  him  away  to  a 
mountain,  great  and  high,  and  shows  him  the  holy  city,  Jeru- 
salem, descending  out  of  heaven  from  God,  having  the  glory 
of  God. 

What  follows  is  an  expanding  of  the  vision  given  in  the  last 
chapter.  There  the  city  and  its  inhabitants  were  regarded  as 
identical.  Here  the  description  is  of  the  city  proper,  as  dis- 
tinct from  its  inhabitants  or  others  that  may  enter  into  it.  This 
distinction  is  evident  from  the  passage  in  Hebrews  already 
considered.  (Heb.  12:22-24). 

The  "  bride  of  the  Lamb  "  is  not  the  same  as  "  the  bride  " 
of  Jehovah,  spoken  of  in  the  Old  Testament  in  reference  to 
Israel,  and  in  connection  with  the  earth.  The  word  "  Lamb," 
so  significant  elsewhere,  retains  that  significance  here,  and 
speaks  of  sacrifice  through  death  by  violence, — "  a  Lamb  as  it 
had  been  slain."  The  Lamb's  bride  is  constituted  by  a  com- 
pany gathered  together  during  the  time  of  His  rejection ;  and 
is  the  Church. 

She,  in  her  eternal  and  unchangeable  relation  to  Christ,  is 
here  seen  in  the  inhabitants  of  the  city.    She  has  suffered  with 


460  The   Unfolding   of   the   Ages       21 : 9-23 :  5 

Christ,  and  now  she  shall  reign  with  Him,  and  be  also  glo- 
rified with  Him.  (2  Tim.  2:  12;  Rom.  8:  17).  "  This  is,"  as 
the  apostle  Paul  says,  "a  great  mystery"  (Eph.  5:32). 
However  great  the  mystery,  the  blessed  fact  remains  that  the 
redeemed  in  Christ,  who  have  shared  in  His  present  rejection, 
constitute  the  inhabitants  of  that  glorious  city,  whose  builder 
and  maker  is  God. 

The  characteristics  of  the  city,  apart  from  its  inhabitants, 
are  now  to  be  brought  before  us.  Its  surpassing  glory  is  first 
mentioned.  "  Her  brightness  was  like  that  of  a  most  precious 
stone,  as  it  were  a  jasper  stone,  clear  as  crystal."  Here,  as 
before,  the  jasper  stone  is  the  diamond,  and  the  dazzling  light 
of  this  precious  gem  flashes  from  the  descending  city. 

Like  the  Millennial  Jerusalem,  the  city  is  walled.  Like 
that  typical  city  also,  it  has  twelve  gates ;  but  transcending 
the  glory  of  the  other.  At  the  gates  are  stationed  twelve  guar- 
dian angels,  and  on  the  gates  are  written  the  names  of  the 
twelve  tribes  of  the  sons  of  Israel.  This  plainly  testifies  to 
the  fact  that  entrance  to  the  city  is  in  some  way  connected 
with  these  twelve  tribes. 

The  Old  Testament,  with  its  various  types  and  shadows, 
points  onward  to  the  New,  and  thus  it  is  that  Israel's  history 
leads  up  to  the  gates  of  the  city.  The  national  rejection  of 
Christ  could  by  no  possibility  defeat  divine  purposes  of  grace. 
Israel's  temporary  loss  was  the  enrichment  of  the  world  in  the 
universal  proclamation  of  grace.  Israel  may  indeed  lead  us  to 
the  gates  of  the  city,  but  there  Israel  must  abide  until  other  pur- 
poses of  God  are  fulfilled.  The  city  also  has  twelve  founda- 
tions, and  on  these  are  written  the  names  of  the  twelve  apostles 
of  the  Lamb.  Here  we  have  the  New  Testament  in  contrast 
with  the  Old.  The  Old  Testament  brings  us  to  the  gates  of  the 
city,  while  in  the  New  we  find  the  foundations  on  which  the 
city  is  built.  The  glories  of  the  two  covenants,  old  and  new, 
are  alike  disclosed  in  the  holy  city  that  descends  from  heaven. 

The  measurement  of  the  city  is  given  next — "  and  its  gates, 
and  its  \vall."     Are  we  to  regard  these  measurements  as  literal? 


21:9-23:5  The   Bridal   City  461 

Why  not?  A  literal  city  must  have  dimensions,  and  the  terms 
used  in  regard  to  this  literal  city,  if  they  do  not  define  the  exact 
area,  they  nevertheless  express  solid  dimensions.  The  city  is 
revealed  as  being  a  cube.  "  He  measured  the  city  with  the  reed, 
twelve  thousand  furlongs:  the  length  and  the  breadth  and  the 
height  of  it  are  equal." 

The  city  being  foursquare,  either  this  measurement  was 
of  one  side,  or  it  entirely  encompassed  the  city.  The  length 
and  breadth  and  height  being  equal,  the  city,  therefore,  was  a 
cube — of  three  thousand  furlongs,  if  only  one  side  of  the  city 
were  measured;  or  of  twelve  thousand  furlongs,  if  the  meas- 
urement encompassed  the  city. 

"  And  he  measured  the  wall  of  it,  a  hundred  and  forty-four 
cubits."  If  the  cubit  here  mentioned  be  the  usual  one,  the 
city  proper  would  tower  high  above  the  walls,  but  we  are 
expressly  told  that  this  cubit  was  not  the  ordinary  one.  The 
words  are :  "  A  hundred  and  forty- four  cubits,  the  measure  of 
a  man,  that  is,  of  the  angel."  Lange  says :  "  The  additional 
clause:  which  is  that  of  an  angel,  occasions  difficulty."  But, 
wherein  lies  the  difficulty?  There  would  indeed  be  difficulty, 
were  the  additional  clause  not  there.  Had  the  ordinary  cubit 
been  the  measure,  then  the  wall  would  have  been  altogether 
out  of  proportion  to  the  height  of  the  city :  but  the  measure  is 
one  that  surpasses  the  human  cubit,  for  it  is  not  only  "  the 
measure  of  a  man,"  but  it  is  that  "  of  the  angel."  This  "  addi- 
tional clause,"  instead  of  occasioning  difficulty,  serves  to  make 
plain  what  might  be  otherwise  obscure,  namely,  that  the  height 
of  the  wall  is  not  out  of  proportion  to  the  height  of  the  city. 
Expositors  call  our  attention  here  to  the  exceptional  cubit 
used  for  the  measurement  of  the  restored  temple  in  the  vision 
of  Ezekiel;  and  Grant  finds  in  this  exceptional  cubit  of  Eze- 
kiel  an  explanation  of  the  exceptional  cubit  in  Revelation: 
"  The  one  who  measures  is,  in  Ezekiel,  spoken  of  all  through 
as  a  '  man ' ;  but  the  measure  shows  a  difference  from  mere 
human  measurement,  which  is  noted  for  us.  It  is  human 
measure,  for  the  cubit  is  used,  which  is  such,  but  the  cubit 


462  The    Unfoldinq    of    the    Ages       21 : 9-22 :  5 

is  more  than  the  human  one.  Each  cubit  in  it  is  *a  cubit 
and  an  handbreadth,'  not  the  ordinary  one.  This  has  per- 
plexed the  commentators,  who  explain  it  in  various  and  con- 
tradictory ways.  The  rationalistic  one  is  that  Ezekiel  simply 
adopted  the  cubit  of  the  country  in  which  his  people  were 
now  captives, — it  is  a  Babylonian  cubit,  therefore,  that  we 
find  here.  Think  of  God  taking  this  as  a  measure  of  His 
own  things !  but  what  does  this  '  cubit  and  an  handbreadth  ' 
mean?  Meaning  there  is  and  must  be  everywhere,  so  that  we 
are  surely  right  in  inquiring  as  to  it.  Such  a  detail  is  not 
given  us  without  there  being  in  it  something  that  is  to  be 
carefully  observed.  The  cubit,  then,  was  the  common,  human 
measure.  The  handbreadth  added  made  it  more  than  the 
human.  That  is  surely  plain,  and  it  seems  to  refer  us  at 
once  to  what  we  have  in  Revelation,  where  the  measure  is 
stated  to  be  '  the  measure  of  a  man,'  but  not  an  ordinary 
man — in  fact,  '  the  measure  of  an  angel.'  Let  us  look  at  these 
measures  further.  What  is  a  cubit?  It  is  simply  the  human 
fore-arm,  the  measure  taken  from  the  elbow-tip  to  the  end 
of  the  little  finger.  The  cubit  is  in  Hebrew  animah,  which  in 
its  application  to  it  evidently  means  '  support.'  The  fore-arm 
is  that  upon  which  one  supports  oneself  in  various  positions. 
Now,  if  this  be  the  simple,  human  measure,  there  may  yet 
be  a  divine  meaning  in  it,  for  God  works  through  everything, 
and  nothing  is  left  without  the  touch  of  His  hand.  Now  the 
measure  in  human  hands,  and  as  used  here,  is,  as  we  may  say, 
the  measure  of  accomplishment.  A  man  lays  down  by  meas- 
urement the  house  that  he  is  projecting  for  himself.  But 
while  it  is  thus  significant  of  what  is  to  be  humanly  accom- 
plished, the  weakness  of  man  comes  out  in  his  very  measure. 
He  needs  in  every  undertaking,  in  everything  that  he  accom- 
plishes, the  support  of  Another.  He  does  what  he  is  permitted 
and  enabled  to  do — no  more.  The  cubit  by  itself  is,  then, 
strictly  human.  But  now,  if  we  add  the  handbreadth  to  it, 
this  gives  us  plainly,  according  to  what  we  have  seen,  what  is 
beyond  man;  and  if  we  look  at  the  only  occurrences  of  it 


31:9-22:5  The   Bridal   City  463 

elsewhere,  we  shall  find  it  in  the  border  which  is  made  to  the 
table  of  shewbread,  a  '  border  of  a  handbreadth  round  about.' 
If  the  table  speaks,  then,  of  communion  with  God,  which  is  the 
fundamental  thought,  the  handbreadth  round  about  it  is  at 
once  the  divine  guard  and  the  divine  support.  The  full  breadth 
of  the  divine  hand  it  is  that  is  round  about  here.  Now  let  us 
apply  this  to  the  cubit  in  Ezekiel.  If  the  cubit  show  in  itself 
human  weakness,  that  will  not  do  for  what  is  before  us  in  the 
vision  of  the  prophet.  The  divine  hand  must  come  manifestly 
in.  Man  may  be  permitted  his  part  in  the  structure  which  the 
prophet  sees  in  vision,  but  it  must  be  man  enabled  and  guarded 
by  the  divine  hand  which  is  upon  him.  Ezekiel  in  his  own 
person  shows  us  this  hand  of  the  Lord  in  its  effect  upon 
himself  (Chapter  40:1).  Thus  the  human  element  testifies 
to  gracious  communion  on  man's  part,  which  God  permits 
and  enables  for.  It  testifies  of  how  near  to  man  God  is 
coming,  and  of  his  desire  for  that  wonderful  intimacy  which, 
as  the  Lord  taught  His  disciples,  when  enjoyed  upon  earth, 
was  the  pledge  and  foreshadow  of  that  that  was  to  be  eternal 
(John  14:2).  In  Revelation,  therefore,  the  interpreting 
angel  is  still  the  '  man ' ;  and  the  measurement,  as  we  have 
seen,  adapts  itself  to  this.  With  Christ  before  us,  we  know 
well  that  the  human  measure  now  for  God  must  be,  never- 
theless, beyond  zvhat  is  merely  human." 

In  Ezekiel's  vision,  (Ezek.  40),  we  have  the  Millennial 
temple;  but  in  the  vision  of  Revelation  we  have  the  holy  city 
which  is  all  temple;  the  "spiritual  house,"  of  which  Peter 
speaks,  (i  Pet.  2:5),  "built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being  the  chief 
corner  stone;  in  whom  all  the  building  fitly  framed  together 
groweth  unto  an  holy  temple  in  the  Lord:  in  whom  ye  also 
are  builded  together  for  an  habitation  of  God  through  the 
Spirit"  (Eph.  2:20-22).  The  redeemed  are  called  the 
"  temple  "  because  they  are  the  glorified  inhabitants  of  the 
city.  The  city  itself  is  constituted  of  "  foundations "  and 
"  walls,"  and  "  gates  "  and  "  streets,"  and  the  "  many  man- 


464  The   Unfolding   of   the   Ages       21 : 9-22 : 5 

sions  "  of  the  "  Father's  house  "  in  which  the  redeemed  dwell. 
This  heavenly  city,  therefore,  is  measurable,  and  if  these 
dimensions  be  not  exact,  then  they  must  be  relative,  without 
difference  in  proportion  of  parts. 

After  the  city  has  been  measured,  there  is  brought  to  our 
attention  its  building  materials.  "  And  the  building  of  its 
wall  was  of  jasper;  and  the  city  was  pure  gold  like  clear  glass. 
The  foundations  of  the  wall  of  the  city  were  adorned  with 
every  precious  stone.  And  the  twelve  gates  were  twelve  pearls : 
each  one  of  the  gates  was  of  one  pearl."  Are  these  literal 
too?  Yes,  if  the  words  mean  what  they  say.  If  these  are 
symbols,  then  we  must  insist  that  what  they  symbolize  be  not 
less  glorious  than  they.  The  words  imply  something  more 
than  mere  form  and  measurement,  otherwise  the  best  com- 
mentator would  be  simply  he  who  could  most  accurately  apply 
a  foot-rule.  In  this  glorious  city  of  His  own  building,  how- 
ever, God  makes  no  use  of  man's  cubit,  but  measures  it  with 
His  own  majestic  standard. 

"  Every  line  and  curve  in  His  works  that  surround  us,"  as 
another  says,  "  every  rose-petal,  every  heath-bell,  every  palm- 
branch,  and  every  thyme  flower, — all  measured  for  use,  and 
for  beauty,  and  for  harmony  in  endless  variety,  by  an  in- 
flexible law  that  makes  all  provision  for  every  form  of  ex- 
quisite loveliness,  and  for  all  glorious  movements  of  sun  and 
stars.  The  telescope  and  the  microscope  tell  of  His  perfect 
measuring.  That  which  is  immeasurable  is  His  power.  His 
wisdom,  and  His  love." 

In  addition  to  the  measurement  of  the  city  there  are  given 
to  us  both  form  and  color.  Of  these  not  much  is  made  in  the 
usual  dry  and  barren  interpretations  of  the  glowing  apocalyp- 
tic visions, — as  if  form  and  color  were  not  to  make  any  appeal 
to  us  in  eternity.  If,  indeed,  they  will  not,  then  shall  we  in 
eternity  be  strangely  different  beings  from  what  we  are  here. 

Man  is  now  constituted  by  body  and  soul  and  spirit.  The 
spirit  was  designed  to  control  man.  but  it  has  become,  because 
of  sin,  subject  to  limitations,  so  that  the  soul  has  taken  posses- 


21:9-23:5  The   Bridal   City  465 

sion  of  him  and  governs  him  by  the  senses  and  instincts.  In 
eternity  these  Hmitations  shall  be  removed  from  the  redeemed, 
and  the  spirit  shall  be  enthroned  over  them  in  the  place  of 
original  intention,  and  they  shall  no  more  be  governed  by  the 
instincts  and  senses  that  so  largely  dominate  them  now.  We 
are  not  now  what  we  shall  be  in  eternity.  The  resurrection 
body  of  man  redeemed  will  not  be  spiritual  in  its  material,  but 
will  be  a  body  subjected  to  the  spirit,  as  the  present  body  is 
subjected  to  the  soul.  This  does  not  involve  the  annihilation 
of  the  sense  of  the  beautiful  in  form  and  color,  but  is  rather  the 
full  development  of  its  power  of  perception — its  knowledge 
absolute  instead  of  relative.  Therefore  both  in  form  and  color 
the  city  of  God  is  set  before  us.  What  eye  hath  not  seen  nor 
ear  heard,  God  hath  revealed  unto  us  by  His  Spirit ;  and  in  such 
terms  as  are  here  given  to  us.  As  we  look  at  the  city  so  re- 
vealed, the  effect  produced  upon  us  is  according  to  the  measure 
of  our  ability  and  capacity  to  take  in  spiritual  things,  and  the 
effect  may  be  as  various  as  that  produced  by  a  sunrise  in  the 
Alps  upon  the  various  beholders  of  it.  God  has  taken  man's 
precious  things  in  order  that  through  them  He  may  set  before 
us  the  building  materials  of  the  new  Jerusalem.  If  a  city  so 
constructed  does  not  appeal  to  us,  and  these  materials  be  as- 
serted to  be  but  symbols,  then  let  their  interpretation  be  not 
less  glorious  than  the  symbols  themselves.  This  city  of  gold, 
with  walls  of  jasper  and  gates  of  pearl,  rising  resplendent  on 
its  jeweled  foundations,  is  surely  replete  with  spiritual  sug- 
gestions. 

In  the  arrangement  of  the  precious  stones  of  the  founda- 
tions, Lange  points  out,  that  in  "  respect  of  color,  we  dis- 
tinguish blue  stones :  Sapphire,  chalcedony,  amethyst ;  Green : 
Emerald,  beryl,  and,  more  or  less,  chrysoprasus ;  Golden  or 
yellow:  Chrysoprasus,  chrysolite,  topaz;  Red:  Hyacinth,  sar- 
donyx, sardius.  The  jasper  is,  most  probably,  as  a  diamond, 
of  the  pure  hue  of  light;  as  an  ordinary  jasper,  it  would  be 
non-translucent  and  of  various  colors.  It  is  evident  from  chaps. 
4:3,  21 :  12,  as  well  as  from  the  fact  that  in  accordance  with 


466  The   Unfolding   of   the   Ages       21 : 9-22 :  5 

New  Testament  order  it  stands  at  the  beginning,  and  in  accord- 
ance with  Old  Testament  order  at  the  close,  that  it  is  to  be 
regarded  as  the  chief  or  most  precious  stone." 

In  these  jewels  there  are  mingled  the  hues  of  violet,  indigo, 
blue,  green,  yellow,  orange,  red,  and  a  glance  at  them  at  once 
suggests  the  effect  produced  by  the  rainbow.     "  God  is  light." 

The  glory  of  the  light  is  seen  in  the  bow.  The  bow  also  is 
the  sign  of  God's  covenant  with  the  earth.  These  lights  that 
blaze  from  the  foundations  of  the  eternal  city  proclaim  God's 
glory  and  His  faithfulness.  They  speak  of  His  various  attri- 
butes which  sustain  the  wall  by  which  the  redeemed  are  eter- 
nally safeguarded. 

Are  the  gates  of  pearl  also  significant?  Yes,  of  a  sinner 
saved  by  grace.  "  Again,  the  kingdom  of  heaven  is  like  unto 
a  merchant  man,  seeking  goodly  pearls,  who,  when  he  had 
found  one  pearl  of  great  price,  went  and  sold  all  that  he  had, 
and  bought  it"  (Matt,  13:45-46).  The  "merchant  man" 
is  Christ,  and  the  "  pearl  of  great  price  "  a  sinner  redeemed 
by  His  precious  blood.  No  other  jewel  could  so  definitely 
and  beautifully  symbolize  the  saved  sinner.  The  pearl  is  found 
in  certain  shell  fish  and,  in  the  beautiful  words  of  the  Scottish 
preacher,  William  Arnot,  it  "  probably  owes  its  origin  to  the 
presence  of  some  minute,  foreign  substance  within  the  shell 
which  is  distasteful  to  its  occupant."  "  Not  being  able  to  cast 
out  the  intruder,"  he  says,  "  the  feeble  but  diligent  inhabitant 
covers  it  with  a  sort  of  saliva,  which  hardens  over  it  into  a 
substance,  similar  in  consistency  and  sheen  to  the  interior  of 
its  own  shell.  When  the  material,  distilled  in  imperceptibly 
minute  portions  from  the  living  mollusc,  has  chemically  ag- 
glomerated round  the  original  kernel  the  pearl  is  made.  Thus 
unconsciously  it  manufactures  those  indestructible  and  much 
coveted  jewels  for  the  sake  of  which  its  own  life  is  sought 
and  taken  by  man." 

After  the  manner  of  the  pearl  the  redeemed  are  formed. 
Sin  is  the  hateful  and  foreign  intruder  which  has  fastened 
itself  to  man  made  originally  in  the  image  of  God.     True, 


21:9-22:5  The  Bridal   City  467 

God  might  have  expelled  and  annihilated  the  guilty  sinner, 
but  with  the  unwelcome  evil  He  has  another  way  of  dealing. 
Hear  the  song  of  exultation  sung  by  one  of  the  redeemed  in 
the  ages  past :  "  I  will  greatly  rejoice  in  the  Lord,  my  soul  shall 
be  joyful  in  my  God ;  for  he  hath  clothed  me  with  the  garments 
of  salvation,  he  hath  covered  me  with  the  robe  of  righteousness, 
as  a  bridegroom  decketh  himself  with  ornaments,  and  as  a 
bride  adorneth  herself  with  her  jewels  "  (Is.  6i :  lo). 

It  is  because  sinners  are  "  clothed  with  the  garments  of 
salvation,"  and  "  covered  with  the  robe  of  righteousness," 
that  they  appear  at  last  as  "  a  bride  adorned  for  her  husband." 
So  are  formed  the  precious  pearls  that  had  as  their  purchase 
price  Christ's  own  blood.  Of  one  pearl  was  each  one  of  the 
twelve  gates  of  the  city.  Does  the  number  twelve  in  any  way 
limit  our  conception?  It  rather  more  fully  defines  it.  Three 
is  the  number  of  divine  manifestation;  four  is  the  number 
invariably  used  in  reference  to  the  world;  these,  connected 
by  a  cross,  are  thus,  3  x  4=12.  This  connection  is  not  a  mere 
fancy,  but  it  is  a  fact  of  the  most  precious  significance.  God 
has  connected  and  united  to  Himself  by  the  cross  of  Christ 
this  lost  world,  and  this  connecting  cross  is  the  place  where 
the  vile  sinner  is  transformed  into  the  pearl  of  Christ's  pur- 
chase. "  And  they  shall  be  mine,  saith  the  Lord  of  hosts,  in 
that  day  when  I  make  up  my  jewels;  and  I  will  spare  them, 
as  a  man  spareth  his   own   son  that   serveth   him"    (Mal. 

3:17)- 

Let  these  gates,  then,  speak  to  us  of  the  sovereign  grace  of 
God.  There  was  a  time  when  there  was  no  gate ;  when  the  way 
to  heaven  was  as  effectually  barred  as  the  gates  of  paradise 
were  against  the  first  guilty  pair.  Then  came  the  Saviour, 
proclaiming  Himself  the  door,  the  way,  the  truth,  the  life, 
and  no  other  way  of  access  to  the  Father  has  been  opened  but 
by  Him.  By  His  cross  of  shame  heaven  and  earth  are  linked 
together,  and  the  redeemed  of  His  grace  are  the  precious  pearls 
of  testimony  to  it,  and,  in  proclaiming  that  grace,  they  become 
themselves  the  gates  to  others.     They  testify  to  the  glory  of 


468  The   Unfolding   op   the   Ages      31 : 9-23 :  5 

Him  who  alone  made  access  possible.  Therefore  it  is  said, 
"  Blessed  are  they  who  wash  their  robes,  that  they  may  have 
right  to  the  tree  of  life,  and  may  enter  in  by  the  gates  into 
the  city." 

The  number  twelve  is  that  of  divine  government,  and  this, 
together  with  the  word  "  gate,"  speaks  of  the  administration  of 
justice.  When  Christ  shall  reign,  the  saints  also  shall  reign 
with  Him.  The  four  corners  of  the  world  are  each  faced  by 
three  gates,  "  and  all  the  ends  of  the  earth  shall  see  the  salva- 
tion of  our  God." 

"  And  the  street  of  the  city  was  pure  gold,  like  transparent 
glass."  Gold  is  the  symbol  of  divine  holiness.  The  ark  was 
overlaid  with  pure  gold,  and  this  typically  proclaimed  the 
deity  of  Christ  Jesus.  The  streets  of  God's  city  are  all  of  gold, 
all  holy.  The  street,  as  the  meeting-place  of  earth,  is  the  scene 
of  traffic  and  turmoil  and  greed.  In  the  new  Jerusalem  all 
is  holy,  and  they  who  walk  the  golden  street  are  themselves 
become  the  partakers  of  the  divine  nature.  "  No  temple 
therein,"  did  John  see,  but  he  accounts  for  its  absence  when 
he  says:  "  For  the  Lord  God  Almighty  is  the  temple  of  it,  and 
the  Lamb."  The  word  "  temple  "  here  used  is  the  one  used  to 
define  "  The  holy  of  holies."  There  God  was  hidden  behind 
the  veil,  but  the  veil  was  rent  on  calvary,  and  in  the  heavenly 
city  is  gone  from  His  face. 

"And  the  city  hath  no  need  of  the  sun,  nor  of  the  moon 
that  they  should  shine  for  it;  for  the  glory  of  God  lightened 
it,  and  the  Lamb  is  the  lamp  thereof."  Nothing  is  here  said 
of  the  destruction  of  the  sun  or  moon,  but  as  light-givers  they 
are  no  longer  needed  to  lighten  the  city  of  God.  Sun,  moon 
and  stars,  in  their  appointed  sphere,  may  shine  on  forever. 
Their  light  shall  not  be  needed  in  the  new  Jerusalem,  for  the 
glory  of  God  shall  lighten  it  and  "  the  Lamb  is  the  lamp 
thereof."  A  lamp  is  not  the  light,  but  a  medium  for  its 
display.  "  No  man,  when  he  hath  lighted  a  candle,  covereth 
it  with  a  vessel,  or  putteth  it  under  a  bed;  but  setteth  it  on 
a  candlestick,  that  they  which  enter  in  may  see  the  light " 


21:9-22:5  The  Bridal   City  469 

(Luke  8:  i6).  Through  Christ  alone  the  glory  of  God  shall 
be  revealed,  and  we  shall  know  the  meaning  of  the  words, 
"  He  that  hath  seen  me  hath  seen  the  Father  "  (John  14:9). 
"  And  the  nations  shall  walk  by  the  light  of  it ;  and  the  kings 
of  the  earth  bring  their  glory  unto  it.  And  its  gates  shall 
not  be  shut  by  day,  for  night  there  shall  be  none  there.  And 
they  shall  bring  the  glory  and  the  honor  of  the  nations  unto  it. 
And  there  shall  enter  into  it  nothing  that  is  common,  nor  he 
that  doeth  abomination  and  falsehood :  none  but  those  written 
in  the  Lamb's  book  of  life." 

Again,  to  interpret  this,  there  is  no  necessity  of  returning 
to  Millennial  conditions.  At  the  close  of  the  Millennium,  as 
during  it,  there  shall  be  nations.  In  this  conception  there  is 
no  difficulty,  nor  is  there  any  in  the  fact  of  their  having  access 
to  the  holy  city,  unto  which  they  shall  bring  their  glory  and 
honor. 

Dean  Alford  says :  "  Among  the  mysteries  of  this  new 
heaven  and  new  earth  this  is  set  forth  to  us :  that,  besides  the 
glorified  church,  there  shall  still  be  dwelling  on  the  renewed 
earth  nations,  organized  under  kings,  and  saved  by  means 
of  the  influences  of  the  heavenly  city." 

Again  he  says:  "  If  the  kings  of  the  earth,  and  the  nations 
bring  their  glory  and  their  treasures  into  her,  and  if  none 
shall  ever  enter  into  her  that  is  not  written  in  the  book  of 
life,  it  follows,  that  these  kings,  and  these  nations,  are  written 
in  the  book  of  life.  And  so  perhaps  some  light  may  be  thrown 
on  one  of  the  darkest  mysteries  of  redemption.  There  may  be, 
— I  say  it  with  all  diffidence, — those  who  have  been  saved  by 
Christ  without  ever  forming  a  part  of  His  visible  organized 
Church." 

It  is  an  incontestable  fact  that  many  Israelites  are  saved  with- 
out ever  forming  a  part  of  the  visible,  organized  Church ; 
and  it  is  quite  as  easy  for  us  to  believe  in  the  salvation  of 
other  people  without  their  having  any  part  whatever  in  the 
Church  of  Christ,  visible  or  invisible,  organized  or  unor- 
ganized. At  any  rate  this  vision  is  post-millennial.     Here  is 


470  The   Unfolding   of   the   Ages       21 : 9-32 :  5 

the  new  earth  to  which  the  holy  city  has  descended,  and  in 
their  different  relations  to  it  the  Church  and  Israel  and  the 
nations  are  seen.  There  is  no  difficulty  here  except  such 
as  is  created  by  preconceived  opinion.  According  to  the 
terms  of  Matt.  19:28,  the  Church  reigns  with  Christ  during 
the  Millennium,  and  Israel  becomes  the  channel  of  blessing 
to  all  the  nations  of  the  earth.  In  testimony  of  this  all  the 
prophecies  unite.  With  Christ  enthroned,  the  Messianic  king- 
dom is  established ;  Israel  becomes  the  center  of  blessing  to 
the  surrounding  nations;  and  these  participate  in  the  ter- 
restrial glory. 

The  revolt  of  Gog  and  Magog  at  the  end  of  the  Millen- 
nium does  not  necessarily  imply  a  general  rebellion  of  the 
nations.  In  fact,  the  passage  now  under  consideration  dis- 
tinctly implies  the  contrary.  The  rebellion  of  Gog  and  Ma- 
gog is  only  of  the  nations  to  which  these  terms  apply.  The 
other  nations  neither  unite  in  that  rebellion,  nor  do  they  share 
in  the  judgment  that  overwhelms  it. 

Although  the  earth  be  dissolved  by  fire,  Israel  does  not 
cease  to  be  the  object  of  God's  love,  but  as  a  nation  survives 
this  judgment.  This  is  perfectly  evident  from  the  passage 
in  Isaiah  that  goes  beyond  the  Millennial  reign,  and  declares 
the  continuance  of  Israel  in  connection  with  the  new  heavens 
and  the  new  earth.  (Is.  66:22).  That  none  of  the  other  Mil- 
lennial nations  should  in  like  manner  survive  the  dissolution 
of  the  earth  is  almost  inconceivable.  We  can  well  believe, 
that  after  Christ's  reign  of  a  thousand  years  many  nations 
of  the  earth  shall  abide  in  the  grace  of  God  and  be  eternally 
saved.  Thus  they  also  shall  have  their  connection  with  the 
new  earth,  but  distinct  from  the  Church  and  Israel.  We  are 
not  to  suppose,  of  course,  that  Jew  and  Gentile  are  to  be 
brought  upon  the  new  earth  and  perpetuated  there  in  their 
natural  condition.  The  change  will  be  as  marked  with  them 
as  with  the  rest  of  the  redeemed,  and  it  shall  be  effected  on  the 
same  ground.  It  is  only  a  question  as  to  the  sphere  in  which 
they  shall  be  found. 


21;  9-32: 5  The   Bridal   City  471 

The  Church,  as  already  noted,  constitutes  the  inhabitants 
of  the  bridal  city  to  which  in  different  relations  Israel  and  the 
nations  are  also  seen,  "  And  there  shall  enter  into  it  nothing 
that  is  common,  nor  he  that  doeth  abomination  and  falsehood : 
none  but  those  written  in  the  Lamb's  book  of  life."  In  the 
Lamb's  book  of  life  are  inscribed  the  names  of  all  the  saved. 
We  must  remember,  however,  that  the  number  of  names 
recorded  in  the  church  registers  is  not  coextensive  with  those 
written  in  the  Lamb's  book  of  life.  Apart  from  the  Church 
there  is  now,  and  always  has  been,  the  possibility  of  salvation ; 
but  the  saved,  whether  of  the  Church  or  not,  are  saved 
through  the  vicarious  suffering  of  Christ,  and  their  names, 
whether  in  the  church  registers  or  out  of  them,  are  written 
in  the  Lamb's  book  of  life.  Surely  the  saints  of  the  Old  Tes- 
tament have  their  names  written  in  the  Lamb's  book,  as  well 
indeed  as  the  saints  of  other  ages  that  belong  to  neither  Israel 
nor  the  Church.  No  one,  whose  name  is  written  in  the  book 
of  life,  shall  be  excluded  from  the  city ;  but  those  that  constitute 
the  inhabitants  of  the  city  and  occupy  its  dwelling  places  are 
not  to  be  confused  with  Israel  who  abides  in  her  possession  of 
an  earthly  inheritance,  whilst  the  other  nations  find  in  Israel 
the  channel  of  their  perpetual  blessing.  Thus  in  one  great 
harmony  all  the  prophecies  unite. 

The  final  words  of  the  vision  now  come  before  us.  "  And 
he  showed  me  a  river  of  water  of  life,  bright  as  crystal,  pro- 
ceeding from  the  throne  of  God  and  of  the  Lamb.  In  the 
midst  of  the  street  of  it  and  of  the  river,  on  this  side  and  on 
.that  side,  the  tree  of  life  bearing  twelve  fruits,  yielding  its 
fruit  each  month,  and  the  leaves  of  the  tree  were  for  the 
healing  of  the  nations." 

These  words  remind  us  of  the  closing  vision  of  Ezekiel. 
Indeed  they  seem  to  be  taken  from  that  vision.  The  prophet 
says :  "  By  the  river  upon  the  bank  thereof,  on  this  side  and  on 
that  side,  shall  grow  all  trees  for  meat,  whose  leaf  shall  not 
fade,  neither  shall  the  fruit  thereof  be  consumed :  it  shall  bring 
forth  new  fruit  according  to  his  months,  because  their  waters 


472  The   Unfolding   of   the   Ages       21:9-22:5 

they  issued  out  of  the  sanctuary:  and  the  fruit  thereof  shall 
be  for  meat,  and  the  leaf  thereof  for  medicine"  (Ezek.  47: 
12). 

But  the  two  visions  are  not  the  same.  The  range  of  Eze- 
kiel's  prophecy  does  not  extend  beyond  the  Millennium,  whereas 
John's  is  of  Eternity.  Ezekiel's,  nevertheless,  is  typical  of  the 
one  in  Revelation.  The  Millennium  is  measured  by  a  thousand 
years,  and  day  and  night  as  they  do  now  succeed  each  other 
during  that  period.  Eternity  is  not  measured  by  the  flight  of 
years,  and  there  is  no  night  there.  Between  Eternity  and 
Time  the  Millennium  is  the  connecting  link.  We  must  re- 
member that  the  Millennium  represents  Heaven  only  typi- 
cally, and  even  though  their  descriptive  terms  seem  to  harmon- 
ize here,  we  are  not  to  confuse  the  two.  The  healing  of  the 
nations  here  spoken  of  does  not  necessarily  involve  a  return 
to  Millennial  conditions.  The  nations  that  are  in  existence 
at  the  close  of  the  thousand  years  of  Christ's  reign  need  heal- 
ing for  the  full  and  final  blessing  which  is  afterwards  to  be 
ushered  in.  We  must  insist  upon  the  fact  that  the  terms  of 
John's  vision  are  descriptive,  not  of  the  Millennium,  but  of 
the  Heavenly  City  and  Eternity,  and  their  force,  under  no 
consideration,  is  to  be  weakened  in  order  to  escape  from  the 
presumed  difficulties  of  their  precise  application. 

In  the  forty-sixth  Psalm,  which  is  nevertheless  Millennial, 
the  light  of  Eternity  breaks  through  an  occasional  rift  in  the 
clouds.  There  God  is  seen  as  the  refuge  of  the  saints  who 
have  fled  to  Him  in  the  time  of  strait,  and  they  sing  exult- 
ingly :  "  Therefore  will  not  we  fear,  though  the  earth  be  re- 
moved, and  though  the  mountains  be  carried  into  the  midst 
of  the  sea"  (Ps.  46:2).  Then  follows  the  announcement  of 
the  silently  flowing  river  which  succeeds  the  engulfing  floods. 
"  There  is  a  river,  the  streams  whereof  shall  make  glad  the 
city  of  God,  the  holy  place  of  the  tabernacles  of  the  most 
High  "  (Ps.  46:  4).  Plow  like  John's  statement  is  this!  "  He 
showed  me  a  river  of  water  of  life,  bright  as  crystal,  pro- 
ceeding from  the  throne  of  God  and  of  the  Lamb"  (22:  i). 


31:9-22:5  The   Bridal   City  473 

The  new  Jerusalem  has  its  river  flowing  from  the  throne  of 
God  and  of  the  Lamb;  and  the  Holy  Spirit,  of  Whom  these 
waters  are  the  type,  shall  be  the  source  of  blessing  and  re- 
freshing to  the  saints  in  glory,  who,  under  His  gracious 
influence,  shall  inherit  the  multiplied  blessednesses  of  the  man 
that,  freed  from  sin  and  with  his  delight  in  the  law  of  the 
Lord,  becomes  like  "  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season;  his  leaf  also  shall 
not  wither;  and  whatsoever  he  doeth  shall  prosper"  (Ps. 
1:3).  As  the  river,  so  the  tree  turns  our  thought  back  to 
Adam's  paradise — a  paradise  lost  indeed  and  never  to  be  re- 
gained. Here  in  Revelation  we  have  another  paradise,  not 
the  lost  garden  of  Eden  brought  back,  but  the  paradise  of 
GOD.  Here  is  the  river,  and  here  is  the  tree.  The  river 
shall  make  glad  the  city  of  God;  and  the  tree  the  heart 
of  the  Redeemer.  This  same  tree  has  been  mentioned  already 
in  the  letter  to  the  church  at  Ephesus — "To  him  that  over- 
cometh  will  I  give  to  eat  of  the  tree  of  life,  which  is  in 
the  midst  of  the  paradise  of  God."  These  overcomers  shall 
eat  of  the  tree  of  life,  and  also  partake  of  its  nature.  Rooted 
on  the  banks  of  the  life-giving  river,  these  trees  of  the  Lord 
shall  be  full  of  sap ;  "  the  cedars  of  Lebanon,  which  he  hath 
planted"  (Ps.  104:  16). 

Beyond  the  dream  of  the  prophet,  God  shall,  in  that  day, 
give  them,  "  Beauty  for  ashes,  the  oil  of  joy  for  mourning,  the 
garment  of  praise  for  the  spirit  of  heaviness ;  that  they  might 
be  called  trees  of  righteousness,  the  planting  of  the  Lord,  that 
he  might  be  glorified"  (Is.  61:3).  There,  "The  righteous 
shall  flourish  like  the  palm  tree :  he  shall  grow  like  a  cedar 
in  Lebanon.  Those  that  be  planted  in  the  house  of  the  Lord 
shall  flourish  in  the  courts  of  our  God"  (Ps.  92:12-13). 
"  The  ungodly  are  not  so :  but  are  like  the  chaff  which  the  wind 
driveth  away.  Therefore  the  ungodly  shall  not  stand  in  the 
judgment,  nor  sinners  in  the  congregation  of  the  righteous  " 

(Ps.  1:4-5)- 
Such  are  the  multiplied  blessednesses  portrayed  by  the  river 


474  The    Unfolding    of    the    Ages       21 : 9-22 : 5 

and  the  tree.  The  literal  force  of  the  words  may  well  be 
swallowed  up  in  the  depth  of  their  spiritual  significance. 

As  if  to  assure  our  hearts  and  confirm  the  good  tidings  that 
the  clouds  of  Time  shall  never  darken  the  skies  of  Eternity, 
the  glorious  affirmation  is  made :  "  There  shall  be  no  more 
curse;  and  the  throne  of  God  and  of  the  Lamb  shall  be  in  it, 
and  his  servants  shall  serve  him.  And  they  shall  see  his 
face;  and  his  name  shall  be  upon  their  foreheads.  And  there 
shall  be  no  more  night,  and  they  have  no  need  of  the  light  of 
lamp,  nor  light  of  the  sun ;  for  the  Lord  God  giveth  them  light, 
and  they  shall  reign  to  the  ages  of  ages." 

These  words  sound  forth  the  full  octave  of  a  complete 
redemption. 

Cursed, — no  more.  Misgoverned, — no  more.  Self-willed, — 
no  more.  Separated, — no  more.  Unowned, — no  more.  Wearied, 
— no  more.    Mystified, — no  more.    Uncrowned, — no  more. 

Contrast  the  jubilant  notes  here  with  the  hoarse  discord  in 
Babylon ! 

In  Babylon  the  toll  of  bells 
A  wail  of  anguish  knells: 

And  all  is  loss. 
The  fleeting  pleasures  past, 
And  darkness  come  at  last: 
The  swirling  flood  sweeps  on  beyond  the  Cross. 

In  Heaven  the  peal  of  bells 
The  song  of  gfadness  swells : 

And  all  is  gain. 
The  night,  Star-crowned,  is  past, 
And,  glory  come  at  last, 
The  Saints  begin  their  Everlasting  Reign. 

In  the  passage  in  the  epistle  to  the  Hebrews,  (Heb.  12:22- 
24),  that  we  have  already  considered,  the  eighth  note  is:  "  The 
Blood."  In  the  octave  here  in  Revelation  the  eighth  note  is: 
"  They  shall  reign  to  the  ages  of  ages."  Of  this  last  anthem 
the  fundamental  tone  is :  "  There  shall  be  no  more  curse,"  and 
from  this  the  scale  ascends.     The  foundation  of  all  blessing 


21:9-33:5  The    Bridal    City  475 

is  thus  seen  to  be  still  the  Cross.  No  more  curse :  for  "  Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being  made  a 
curse  for  us :  for  it  is  written,  Cursed  is  every  one  that  hangeth 
on  a  tree"  (Gal.  3:  13). 

Paul  is  referring  to  the  words  of  Moses :  "  If  a  man  have 
committed  a  sin  worthy  of  death,  and  he  be  to  be  put  to  death, 
and  thou  hang  him  on  a  tree :  his  body  shall  not  remain  all  ni^ht 
upon  the  tree,  but  thou  shalt  in  any  wise  bury  him  that  day; 
(for  he  that  is  hanged  is  accursed  of  God;)  that  thy  land 
be  not  defiled,  which  the  Lord  thy  God  giveth  thee  for  an  inheri- 
tance "  (Deut.  21 :  22-23). 

Death  by  hanging,  or  by  crucifixion — the  same  word  in 
Hebrew  is  used  for  either — was  not,  in  the  law  of  Moses, 
prescribed  as  a  penalty.  It  was  after  death  that  the  body  was 
nailed  to  a  tree,  and  this  ignominy  was  put  upon  one  who 
was  regarded  as  having  committed  a  crime  worthy  of  the 
curse  of  God.  The  lifting  up  of  the  body  was,  as  it  were,  to 
the  full  view  of  heaven,  as  if  the  victim  were  worthy  of  being 
accursed  of  God  before  burial.  So  it  was  that,  seeking 
heaven's  approval  of  that  deed  of  theirs,  they  lifted  up  the 
Lord  of  glory  on  His  cross  of  shame.  "  Made  a  curse  for 
us,"  that  there  might  be  no  curse  in  the  glorious  city  to  which 
He  brings  us.  "  Who  his  own  sel."  bear  our  sins  in  his  own 
body  on  the  tree,  that  we,  being  dead  to  sins,  should  live  unto 
righteousness :  by  whose  stripes  ye  were  healed "  ( i  Pet. 
2 :  24) .  To  this  tree — in  contrast  with  the  tree  of  life,  which 
was,  up  to  His  atoning  death,  encircled  with  the  flaming  sword 
— our  Lord  was  consigned.  "  No  more  curse,"  because 
Christ  hath  borne  the  penalty  of  sin.  He  has  been  lifted  up, 
and  He  has  drawn  the  sinner  to  Him. 

"My  sin,  oh,  the  bliss  of  this  glorious  thought! 
My  sin,  not  in  part  but  the  whole, 
Is  nailed  to  His  cross,  and  I  bear  it  no  more, 
Praise  the  Lord,  praise  the  Lord,  oh,  my  soul ! " 

This  is  the  first  note  of  the  glorious  octave. 


476  The   Unfolding   of   the   Ages       21 :  d-22 :  5 

The  second  note  sounds  forth  the  absoUite  sovereignty  of 
God.  Rebellion  against  His  righteous  government  had  raised 
a  question  as  to  this,  but  the  question  has  now  been  settled, 
and  for  ever.    The  long  misrule  of  Satan  is  over. 

The  third  note  proclaims  the  sphere  of  service  for  the 
redeemed  in  glory.  They  shall  serve  Him.  In  this  service 
the  chief  end  of  man  is  attained.     He  is  self-willed  no  more. 

The  fourth  note  speaks  of  the  blessedness  of  the  "  pure  in 
heart,"  who  now  "  see  God."  And  they  shall  never  more  be 
separated. 

The  fifth  note  proclaims  that  the  redeemed,  having  seen  "  him 
as  he  is,"  are  now  "  like  him."  They  are  owned  of  Him  and 
this  amazing  glory  is  revealed  in  the  name  written  in  their 
foreheads. 

The  sixth  note  is  exceptional  in  its  numerical  significance. 
Six  is  the  number  of  toil  without  rest,  but  in  heaven  rest  is 
now  gained,  and  when  the  sixth  note  sounds,  the  night  ordained 
of  God  for  the  needed  rest  for  man  is  gone. 

The  seventh  note  is  that  of  perfection.  "  The  Lord  God 
giveth  them  light."  "  God  is  light."  The  redeemed  are  now 
in  the  light  with  Him.     All  mystery  is  past. 

Finally  the  octave  note  rings  true  to  its  fundamental.  The 
curse  removed  speaks  of  suffering  borne;  but  the  path  of 
suffering  leads  to  the  throne.  "  If  we  suffer,  we  shall  also 
reign  with  him"  (2  Tim.  2:  12).  The  suffering  is  past,  the 
saints  are  crowned  in  glory :  "  And  they  shall  reign  to  the  ages 
of  ages." 

Less  than  all  this  it  surely  could  not  be.  Such  exalted  lan- 
guage is  designed  to  enlarge  and  define  our  conception  of  the 
eternal  state.  It  is  given  not  to  hide,  but  to  reveal  the  sur- 
passing glories  awaiting  the  redeemed  beyond  the  hills  of  time. 

From  "  nebulous  haze  "  to  "  formless  fog  "  swings  the  pen- 
dulum of  infidel  wisdom,  but,  instead  of  such  weird  specula- 
tion, the  Christian  sees,  over  the  gates  of  the  first  book  of 
Scripture,  the  great  statement  graven  by  the  divine  hand : 
"  In  The  Beginning  God/'  whilst,  in  the  last  of  the  holy  books, 


21:9-22:5  The   Bridal   City  477 

at  the  end  of  time,  his  eyes  are  fixed  on  the  grand  superscrip- 
tion above  the  thrones  of  the  redeemed :  "  They  Shall  Reign 
To  The  Ages  Of  Ages."  In  such  contrast  stand  the  "  Oracles 
of  Reason  "  with  the  "  Oracles  of  God." 

"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
which  according  to  his  abundant  mercy  hath  begotten  us  again 
unto  a  lively  hope  by  the  resurrection  of  Jesus  Christ  from  the 
dead,  to  an  inheritance  incorruptible,  and  undefiled,  and  that 
fadeth  not  away,  reserved  in  heaven  for  you,  who  are  kept  by 
the  power  of  God  through  faith  unto  salvation  ready  to  be 
revealed  in  the  last  time  "  (i  Pet.  i  :  3-5). 


XXXVI 

EPILOGUE 

And  he  said  unto  me,  These  words  are  faithful  and  true;  and  the 
Lord  God  of  the  spirits  of  the  prophets  hath  sent  his  angel  to  show 
unto  his  servants  things  which  must  shortly  come  to  pass.  And  behold, 
I  come  quickly :  Blessed  is  he  that  keepeth  the  words  of  the  prophecy 
of  this  book.  And  I,  John,  [am]  he  that  heard  and  saw  these  things; 
and  when  I  heard  and  saw,  I  fell  down  to  worship  before  the  feet  of 
the  angel  who  showed  me  these  things.  And  he  saith  unto  me,  See 
thou  do  it  not :  I  am  fellow-servant  with  thyself,  and  with  thy  brethren 
the  prophets,  and  those  who  keep  the  words  of  this  book.  Worship 
God.  And  he  saith  unto  me.  Seal  not  the  words  of  the  prophecy  of 
this  book;  for  the  time  is  at  hand.  He  that  doeth  unrighteously, 
let  him  do  unrighteously  still;  and  he  that  is  filthy,  let  him  be  filthy 
still;  and  he  that  is  righteous,  let  him  be  righteous  still;  and  he  that 
is  holy,  let  him  be  holy  still.  Behold,  I  come  quickly,  and  my  reward 
is  with  me,  to  render  to  each  one  as  his  work  is.  I  am  the  Alpha 
and  the  Omega,  the  first  and  the  last,  the  beginning  and  the  end. 
Blessed  are  they  who  wash  their  robes,  that  they  may  have  right  to 
the  tree  of  life,  and  may  enter  in  by  the  gates  into  the  city.  Without 
are  the  dogs,  and  the  sorcerers,  and  the  fornicators,  and  the  murderers, 
and  the  idolaters,  and  every  one  that  loveth  and  maketh  a  lie.  I  Jesus 
have  sent  mine  angel  to  testify  these  things  to  you  in  the  churches. 
I  am  the  root  and  the  offspring  of  David,  the  bright  and  the  morn- 
ing star.  And  the  Spirit  and  the  bride  say,  Come;  and  let  him  that 
heareth  say,  Come ;  and  let  him  that  is  athirst  come.  He  that  willeth, 
let  him  take  the  water  of  life  freely.  I  testify  unto  every  one  that 
heareth  the  words  of  the  prophecy  of  this  book.  If  any  one  add  to 
them,  God  shall  add  unto  him  the  plagues  that  are  written  in  this 
book :  and  if  any  one  will  take  away  from  the  words  of  the  book  of 
this  prophecy,  God  shall  take  away  his  part  from  the  tree  of  life 
and  from  the  holy  city,  the  things  written  in  this  book.  He  that 
testifieth  these  things  saith,  Yea,  I  come  quickly.  Amen,  come.  Lord 
Jesus!  The  grace  of  the  Lord  Jesus  Christ  be  with  the  saints.— 
(Chapter  22:  6-21.) 

THE  visions  are  at  an  end.  The  dawn  of  Eternity 
has  come.  To  this  infinitely  glorious  consumma- 
tion the  Book  of  Revelation  has  brought  us.  The 
closing  words  are  now  before  us  and  they  cannot  be 
divested  of  their  .solemn  emphasis  by  their  being  regarded  as 
a  mere  afterthought  and  postscript. 

478 


32 : 6-21  Epilogue  479 

The  angel  that  speaks  here  is  the  same  that  throughout  has 
been  the  accredited  representative  of  Christ.  The  words  of  the 
Book  are  declared  to  be  "  faithful  and  true  " :  and  to  their 
fidelity  and  truth  there  is  affixed  the  divine  seal.  The  words 
are  the  words  of  our  Lord  and  Saviour  Jesus  Christ  and,  there- 
fore, of  necessity,  are  ''  faithful  and  true."  Their  utterance 
has  been  accredited  by  "  the  Lord  God  of  the  spirits  of  the 
prophets."  An  end,  therefore,  is  put  to  all  controversy  by  a 
"  Thus  saith  the  Lord."  The  various  prophet-voices  unite  in 
one  glorious  harmony,  because  they  are  controlled  by  the  Lord 
their  God.  To  claim  the  fidelity  of  thought  apart  from  the 
words  is  to  beat  a  retreat.  It  is  even  more  than  that.  It  is  an 
unconditional  surrender.  Words  are  the  vehicles  of  thought, 
and  if  the  words  of  Scripture  be  untrustworthy,  so  is  the 
thought  in  them,  and  is  fallible  and  uncertain.  To  assert  that 
the  Bible  "  contains  "  the  Word  of  God  is  to  make  the  mere 
shift  of  uncertainty.  The  trumpet  gives  an  uncertain  sound, 
and  no  one  prepares  himself  for  the  battle.  The  apostle  says : 
"  Even  things  without  life  giving  sound,  whether  pipe  or  harp, 
except  they  give  a  distinction  in  the  sounds,  how  shall  it  be 
known  what  is  piped  or  harped?"  (i  Cor.  14:  7). 

There  is  no  uncertainty  in  the  bugle  note  that  introduces  this 
epilogue : 

"  These  words  are  faithful  and  true ;  and  the  Lord  God  of 
the  spirits  of  the  prophets  hath  sent  his  angel  to  show  unto 
his  servants  things  which  must  shortly  come  to  pass.  And 
behold,  I  come  quickly." 

These  words  set  forth  two  great  truths;  the  fidelity  of  the 
Scriptures,  and  the  coming  of  our  Lord.  These  soul-inspiring 
watchwords  have  been  silenced  in  the  Church  of  God,  and  she 
has  fled  from  the  firing  line.  But  God  still  has  His  picket  line, 
and  blessed  is  he  that  keepeth  the  words  of  the  prophecy  of 
this  book. 

What  is  meant  by  "  keepeth  "  ?  The  primary  meaning  of 
the  word  is  "  to  watch,"  or  "  to  keep  guard."  The  literal  trans- 
lation   of    the    passage    is :    "  Blessed    is    he    that    keepeth 


480  The   Unfolding   of   the   Ages  22 : 6-21 

his  eyes  attentively  fixed  upon  the  fulfillment  of  this 
prophecy  " ;  or,  "  Blessed  is  he  that  guards  the  integrity  and 
force  of  the  words  of  this  prophecy."  The  word  translated 
"  keepeth  "  is  used  also  in  commendation  of  the  Philadelphians : 
"  Thou  hast  a  little  power,  and  hast  kept  my  word,  and  hast  not 
denied  my  name."  To  all  such  the  Lord  says :  "  Because  thou 
hast  kept  the  word  of  my  patience,  I  also  will  keep  thee  out  of 
the  hour  of  temptation  which  is  about  to  come  upon  the  whole 
habitable  world  to  try  those  that  dwell  upon  the  earth  "  (Chap- 
ter 3:10).  What  a  summons  this  to  awaken  sleepers,  and 
startle  those  that  account  prophetic  study  an  indifferent  thing ! 
If  the  words  of  the  prophecy  of  this  book  have  been  fulfilled  in 
past  history,  there  is,  then,  nothing  left  for  us  to  keep  after  the 
manner  implied  by  this  word.  We  may  be  sure,  however,  that 
the  seals  and  trumpets — much  as  human  history  may  be  shown 
to  have  developed  in  accord  with  them — shall  speak  far  more 
definitely  than  they  have  yet  done.  Our  place  should  be, 
where  stood  the  prophet  of  old,  on  the  watch  tower,  to  see 
what  He  will  say  in  us,  and  what  we  shall  answer  when  argued 
with.  (Hab,  2:  I.  Marg.).  We  should  there  find,  as  did  he. 
that  "  The  vision  is  yet  for  an  appointed  time,  but  at  the  end 
it  shall  speak,  and  not  lie :  though  it  tarry,  wait  for  it ;  because 
it  will  surely  come,  it  will  not  tarry  "  (Hab.  1:3).  The  mean- 
ing of  this  is,  plainly  enough,  that  the  vision  will  not  tarry 
beyond  the  appointed  time.  "  Behold,  I  come  quickly  "  are 
startling  words  to  such  as  are  being  swept  away  by  the  trend 
of  modern  thought  that  betrays  such  an  indiflference  to  the 
glorious  fact.  But,  "  Blessed  are  those  servants,  whom  the 
lord  when  he  cometh  shall  find  watching :  verily  I  say  unto  you, 
that  he  shall  gird  himself,  and  make  them  to  sit  down  to  meat, 
and  will  come  forth  and  serve  them.  And  if  he  shall  come  in 
the  second  watch,  or  come  in  the  third  watch,  and  find  them  so, 
blessed  are  those  servants"  (Luke  12:37-38). 

Occupation  with  Christ  after  this  manner  keeps  the  eyes 
free  from  the  dust  of  the  road;  but  even  here  warning  is 
needed,  and  is  given  in  the  words   "  Behold,  I  come  quickly." 


22 : 6-21  Epilogue  481 

When  these  words  are  spoken  John  falls  in  worship  before  the 
angel.  This  error  of  John  may  have  been  occasioned  by  the 
angel's  direct  discourse;  but  Christ  is  not  to  be  lost  in  His 
representative,  and  the  angel  refuses  to  be  worshiped.  He 
claims  to  be  only  a  fellow-servant  with  John  and  with  the 
prophets,  and  those  who  "  keep  "  the  words  of  this  book.  Here 
the  word  "  keep  " — the  same  word  as  "  keepeth  "  used  above 
— shows  that  the  angels  also  are  on  guard,  and  are  intently 
occupied  with  the  coming  glory.  Of  this  it  is  that  Peter 
speaks,  when  he  says,  "  Which  things  the  angels  desire  to  look 
into  "  (i  Pet.  i  :  12). 

When  Christ  was  born,  the  Roman  world,  wrapped  in  dark- 
ness, was  asleep:  but  angels  were  awake  and  all  heaven  was 
ablaze  with  glory. 

Sleep  on,  imperial  Caesar,  sleep! 

Though  in  the  vaulted  sky- 
Angels  proclaim,   o'er   Bethlehem's  plain, 

"  Glory  to  God  on  high !  " 

Sleep  on,  imperial  Caesar,  sleep ! 

Poor  human  hearts  like  thine 
Cannot  rejoice,  though  angel  voice 

Proclaim  the  love  divine. 

Sleep  on,  imperial  Csesar,  sleep ! 

For  o'er  thy  vast  domain 
The  angels  wait  in  royal  state 

On   Christ  come   forth  to  reign. 

While  the  bridegroom  tarries,  the  world  sleeps  on.  Even 
the  virgins  slumber,  but  the  angels  keep  vigil.  May  we  keep 
vigil  with  them,  and  with  them  worship  God! 

In  direct  contrast  with  the  instruction  given  to  Daniel  (Dan. 
12:4),  the  angel  here  says,  "Seal  not  the  words  of  the 
prophecy  of  this  book;  for  the  time  is  at  hand."  In  Daniel, 
"  The  words  are  closed  up  and  sealed  till  the  time  of  the  end  " 
(Dan.  12:  9). 

The  seals  are  not  broken  until  Church  history  is  completed ; 


482  The   Unfolding   of   the   Ages  22 :  G-21 

and  this  also  marks  "  the  time  of  the  end."  The  history  of 
the  Christian  Church  during  these  past  centuries  justifies  the 
interpretation  given  of  the  seven  letters.  The  historical  devel- 
opment and  culmination  into  four  final  phases  remind  us  of 
the  river  that,  after  leaving  the  garden  of  Eden,  "  was  parted 
and  became  into  four  heads  "  (Gen.  2:  10).  Thyatira,  Sardis, 
Philadelphia,  and  Laodicea  mark  the  diverted  channel  of  the 
Life-giving  River  which  came  direct  from  God  on  the  Day  of 
Pentecost.  (John  7:37-39).  When  they  have  run  their 
course,  the  time  of  the  end  is  reached,  and  the  seals  are  broken. 
Succeeding  generations  have  filled  up  the  interval  between 
Daniel  and  "  the  time  of  the  end,"  and  for  us  there  is  this 
solemn  fact,  that  between  our  time  and  the  immediate  appear- 
ing of  our  Lord  there  is  not  one  single  prophecy  remaining  to 
be  fulfilled.  His  coming  brings  to  an  end  the  acceptable  year 
of  the  Lord,  and  introduces  the  day  of  vengeance  of  our  God. 
(Is.  61:2). 

Solemn  indeed  are  the  words  that  usher  in  this  day  of  reck- 
oning :  "  He  that  doeth  unrighteously,  let  him  do  unright- 
eously still ;  and  he  that  is  filthy,  let  him  be  filthy  still ;  and  he 
that  is  righteous,  let  him  be  righteous  still ;  and  he  that  is  holy, 
let  him  be  holy  still."  By  these  irrevocable  words  the  destiny 
of  each  individual  is  fixed  for  ever.  It  is  in  vain  to  plead  for 
the  extension  of  the  day  of  grace  beyond  the  present — a  pre- 
sumed "  door  of  hope  "  which  the  words  now  under  considera- 
tion effectually  close.  The  coming  of  the  Lord  works  no 
change  in  the  moral  character  of  man.  That  is  fixed  at  the 
entrance  into  eternity  and  so  abides  for  ever.  Man,  despite 
this  appalling  fact,  rejects  the  grace  that  seeks  him,  and  he 
enters  upon  his  unalterable  state  at  the  time  indicated  by  the 
words :  "  Behold,  I  come  quickly,  and  my  reward  is  with  me, 
to  render  to  each  one  as  his  work  is.  I  am  the  Alpha  and  the 
Omega,  the  first  and  the  last,  the  beginning  and  the  end." 
This  last  affirmation  is  made  for  the  fourth  time,  and  it  makes 
good  the  title  claimed  by  the  Lord  in  connection  with  the 
declaration  of  Himself  as  the  King  of  Israel.     "  Thus  saith 


22 : 6-21  Epilogue  483 

the  Lord  the  King  of  Israel,  and  his  redeemer  the  Lord  of 
hosts;  I  am  the  first,  and  I  am  the  last;  and  beside  me  there 
is  no  God  "  (Is.  44:  6). 

As  such,  He  proclaims  the  blessedness  of  those  who,  having 
washed  their  robes,  enter  in  by  the  gates  into  the  city, — 
"  washed  their  robes,"  for  this,  rather  than  "  do  his  com- 
mandments," is  now  generally  accepted  as  the  true  reading. 
The  reference  seems  to  be  to  the  white-robed  multitude  of 
chapter  seven,  which  comes  out  of  great  tribulation,  having 
"  washed  their  robes  and  made  them  white  in  the  blood  of  the 
Lamb."  This  multitude  enters  the  bridal  city,  not,  be  it  noted, 
as  inhabitants,  but  as  those  that  by  washing  their  robes  have 
acquired  the  right  to  pass  through  the  gates.  When  the  Bride- 
groom comes,  they  that  are  ready  go  in  with  Him  to  the  mar- 
riage, and  the  door  is  shut. 

The  Church  is  complete.  The  bride  is  open  to  no  more  acces- 
sions. The  body  of  Christ  is  formed.  Outside  there  are  yet 
those  who  shall  wash  their  robes,  and  thereby  acquire  title 
to  enter  the  city.  This  speaks  of  a  salvation  outside  of  the 
Church,  and  of  "  a  great  multitude,  which  no  man  could  num- 
ber, out  of  every  nation  and  tribe  and  people  and  tongue." 
These  enter  the  bridal  city,  but  they  are  distinct  from  the  com- 
pany that  constitutes  the  bride.  They  are  the  fruit  of  the  ever- 
lasting gospel,  proclaimed  after  the  Church  has  been  caught 
away  to  meet  the  Lord  in  the  air.  This  occasions  no  con- 
fusion of  mind,  except  among  interpreters  whose  thought  of 
God's  salvation  begins  and  ends  with  the  Church.  The  con- 
dition of  blessing  is  none  other  than  that  stated  in  Scripture 
throughout.  The  blood  is  fundamental.  The  keeping  of 
this  multitude  distinct  from  the  Church  is  not  only  required 
by  the  text,  but  also  by  the  fact  that  the  Church  is  to  have  her 
position  of  preeminence  throughout  eternity. 

In  contrast  with  the  condition  of  the  saved,  there  is  stated 
the  condition  of  those  against  whom  the  gates  of  the  city 
are  closed.  "  Without  are  the  dogs,  and  the  sorcerers,  and  the 
fornicators,  and  the  murderers,  and  the  idolaters,  and  every 


484  The  Unfolding   of  the   Ages  22 : 6-31 

one  that  loveth  and  maketh  a  lie."  These  are  outside  of  the 
city,  where  is  also  the  lake  of  fire  to  which  they  are  doomed. 
Though  the  gates  of  the  city  for  ever  stand  open,  there  shall 
enter  through  them  ''  nothing  that  is  common,  nor  he  that 
doeth  abomination  and  falsehood."  The  finally  impenitent, 
found  without  the  wedding  garment,  are  cast  into  "  outer 
darkness:  there  shall  be  weeping  and  gnashing  of  teeth." 

Of  this  revelation  the  source  and  substance  are  now 
solemnly  authenticated.  "  I  Jesus  have  sent  mine  angel  to 
testify  these  things  to  you  in  the  churches.  I  am  the  root 
and  the  offspring  of  David,  the  bright  and  the  morning 
star." 

Jesus  claims  to  be  not  only  the  source  of  this  revelation, 
but  He  declares  Himself  in  the  twofold  relationship  so  clearly 
exhibited  in  the  Book  of  Revelation.  As  "  the  root  and  off- 
spring of  David,"  He  is  the  promised  Messiah,  the  Son  of 
God,  the  King  of  Israel.  The  title  suggests  to  our  minds  the 
question  of  Jesus  that  put  the  Pharisees  to  silence :  "  li  David 
then  call  him  Lord,  how  is  he  his  Son?"  (Matt.  22:45). 
Their  inability  to  answer  that  question,  and  their  failure  to 
recognize  Him  as  David's  Lord  and  David's  Heir,  resulted 
in  the  temporary  suspension  of  their  history  as  the  covenanted 
people  of  Jehovah.  Their  rejection  of  God's  grace,  ignorant, 
if  not  willful,  diverted  its  channel,  and,  as  in  the  days  of 
Elijah  and  Elisha,  it  flowed  altogether  in  another  direction. 
(Luke  4:25-27).  But  it  would  be  strange  indeed  if  this 
should  mean,  that  the  hopes  cherished  by  the  Jewish  people, 
and  secured  to  them  by  the  Word  of  God,  were  to  be  dis- 
appointed in  the  full  and  final  displacement  of  Israel  by  the 
Church.  This  was  not  to  be,  and  the  temporariness  of  the 
diversion  is  clearly  shown  in  the  reassertion  here  of  our  Lord's 
title  as  "  the  root  and  offspring  of  David."  Israel's  prophetic 
history  is  not  over,  but  is  to  be  taken  up  once  more — the 
broken  threads  gathered  together,  and  woven  by  the  roaring 
shuttle  of  judgment  into  Israel's  bridal  dress  in  the  day  of  her 
espousal   in  Jehovah's   plan   and   purpose.     David's   Lord  is 


22 : 6-21  Epilogue  485 

David's  Son  and  David's  Heir.  He  is  now  seated  at  the  right 
hand  of  God  and  He  is  to  remain  there,  until  His  enemies  be 
made  His  footstool.     (Ps.  no:  i). 

"  Therefore  let  all  the  house  of  Israel  know  assuredly,  that 
God  hath  made  that  same  Jesus,  whom  ye  have  crucified,  both 
Lord  and  Christ  "  (Acts  2 :  36). 

When  to  this  truth  Israel  shall  have  bowed,  the  long-diverted 
channel  of  God's  grace  shall  be  restored,  and  through  Israel 
all  the  nations  of  the  earth  shall  be  blessed. 

As  "  the  bright  and  the  morning  star,"  Jesus  is  the  hope,  and 
the  only  hope  of  the  Church,  From  the  heights  whither  He 
has  gone,  He  sees  her  toiling  against  the  contrary  winds,  but 
in  some  Starlit  morning  watch  He  shall  come  again,  and  she, 
as  Peter  did,  shall  respond  to  His  call  and  go  out  and  up  to 
meet  Him ;  and  then  she  shall  return  with  Him  when  the 
tempest  is  over,  and  Israel  reaches  the  land.  Then,  as  the 
"  Sun  of  righteousness "  He  shall  brighten  the  world  with 
His  glory. 

The  Church,  Star-crowned,  is  the  Harbinger  of  Day.  Her 
heart  awakes  within  her  when  He  names  Himself,  "  The  morn- 
ing star."  Together  with  the  Spirit,  she  speaks  the  one  word, 
"  Come."  This  "  Come  "  is  no  appeal  to  the  unsaved  sinner, 
and  its  true  meaning  is  not  to  be  obscured  by  any  such  appli- 
cation. The  One  whom  the  world  cast  out,  ay,  and  hung  up  as 
an  object  of  abhorrence  in  the  sight  of  God,  is  back  from  the 
far  country  to  which  He  went  to  receive  a  kingdom.  He  is 
clothed  with  all  authority  now.  His  title  as  the  Alpha  and 
Omega,  claimed  at  the  beginning  of  the  book,  is  reasserted  at 
the  end ;  and  the  intervening  years  of  human  history  have 
but  accentuated  and  authenticated  and  certified  that  title  to  the 
hearts  of  the  redeemed.  They  wait  for  their  Lord  from  heaven. 
When,  therefore,  He  announces  Himself  as  at  the  door  in  all 
fullness  of  blessing,  the  Spirit  and  the  Bride  unite  in  the  word 
of  welcome,  "  Come."  Is  there  on  our  lips  this  word  of  wel- 
come? Would  this  be  the  word  spoken  by  us,  if  He  were  to 
come  just  now?    Are  we  conscious  of  the  fact  that  for  us  the 


486  The   Unfolding    of   the   Ages  22:6-21 

glory  cannot  come  without  Him,  as  was  Asaph?  Who,  fore- 
seeing this  very  day,  said :  "  Thou  wilt  guide  me  with  thy 
counsel,  and  after  [the]  glory  thou  wilt  receive  me"  (Ps. 
72,:  24.  Heb.)-  If  so,  let  our  witness  to  it  be  so  gracious  and 
persuasive  that  he  that  heareth  shall  say.  Come.  Meanwhile, 
also,  let  there  be  everywhere,  while  He  tarries,  the  fullest  and 
freest  publication  of  divine  grace.  Let  the  weary  and  unsatis- 
fied know  that,  until  He  comes,  the  door  stands  open,  and  that 
nothing  but  their  own  refusal  can  keep  them  from  a  share  in 
the  glory  to  be  revealed.  "  He  that  willeth  let  him  take  of  the 
water  of  life  freely."  Without  this  testimony  to  the  bound- 
less grace  of  His  gospel,  God  will  not  pennit  this  book  to  be 
closed.  His  grief  over  the  denial  of  His  love  is  told  out  in 
the  lamentation  over  Jerusalem  :  "  O  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest  them  which  are  sent  unto 
thee,  how  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye 
would  not !  "  (Matt.  23  :  37). 

Nor  is  there  wanting  the  solemn  warning  to  such  as  would 
strip  the  book  of  its  force  and  fullness.  "  I  testify  unto  every 
one  that  heareth  the  words  of  the  prophecy  of  this  book.  If 
any  one  add  to  them,  God  shall  add  unto  him  the  plagues  that 
are  written  in  this  book :  and  if  any  one  will  take  away  from  the 
words  of  the  book  of  this  prophecy,  God  shall  take  away  his 
part  from  the  tree  of  life  and  from  the  holy  city,  the  things 
written  in  this  book." 

No  trifling  with  this  prophecy  is  allowed,  and  the  very  words 
of  it  are  here  claimed  by  God  and  guarded  by  Him  against 
violation.  Man  may  regard  this  book  as  "  a  patchwork  of 
isolated,  incoherent,  human-made  apocalypses  " ;  he  may  call 
it,  because  of  its  literary  form,  "  mere  Hebrew  rhapsody  " 
or  he  may  look  upon  it  as  a  "  prophetic  poem  " ;  he  may 
charge  it  with  "  inexact  description  "  or  assert  that  it  is  a  book 
of  "  ambiguous  metaphors  "  ;  he  may  choose  to  regard  its  mag- 
nificent visions  as  nothing  but  "  poetic  imagery  "  or  "  embel- 
lishment " ;  he  may  give  to  it  trifling  or  irrelevant  interpreta- 


23 : 6-31  Epilogue  487 

tions ;  he  may  set  it  aside  altogether  as  "  a  silent  sphinx," 
from  which  no  intelligible  utterance  is  to  be  expected;  he  may 
ignore  it,  and  join  with  them  that  are  constructing  a  theology 
of  unbelief :  but  Jehovah  God  claims  every  zvord  of  this  proph- 
ecy, and  upon  him  that  would  dare  to  add  to  it,  or  take  away 
from  it.  He  shall  execute  His  solemn  sentence. 

In  this  prophecy  there  is  given  to  us  The  Unfolding 
Of  The  Ages,  The  stream  of  time  does  not  wander  about 
aimlessly ;  but,  guided  by  unerring  wisdom,  it  flows  in  its  ap- 
pointed channel,  and  issues  at  last  in  the  glory  of  God  and  the 
consummation  of  His  predetermined  plan  and  purpose.  We 
are  living  in  a  day  when  all  Scripture  is  being  undermined, 
and  undermined  too  by  some  that  were  placed  on  the  walls  for 
its  defense.  But,  thank  God,  not  with  them  lies  the  preserva- 
tion of  prophecy,  but  with  Him  who  comes  to  fulfill  it.  There- 
fore to  the  warning  is  appended  this  word :  "  He  that  testifieth 
these  things  saith.  Yea,  I  come  quickly."  To  this  final  and 
glorious  announcement  the  only  natural  response  from  the 
heart  of  the  redeemed  is :  "  Even  so,  come,  Lord  Jesus." 

Of  our  Lord's  return  to  earth,  to  be  glorified  and  enthroned 
in  the  place  of  His  rejection.  Who  can  estimate  the  meaning? 
At  the  least  it  means — the  doom  of  Satan  and  the  full  repeal 
of  the  curse ;  it  means  deliverance  for  the  whole  framework  of 
creation,  now  groaning  and  travailing  in  pain  until  He  come ; 
it  means  the  healing  of  the  nations,  and  the  restoration  of 
Israel,  now  scattered,  and  lost,  and  in  bitter  sorrow ;  it  means, 
for  the  Church,  transformation  of  all  her  membership  into  the 
image  of  His  glory.  It  means,  to  the  adoring  wonder  of  the 
universe,  the  Bridal  of  the  King;  the  Birthday  of  Eter- 
nity; THE  Jubilee  of  God. 

"EVEN  SO,  COME,  LORD  JESUS." 


SCRIPTURAL  INDEX 


Genesis  page 

1:2  128,  445 

2:  10  482 

4:  17  448 

7:  II  213 

8:2  213 

9:12-17   107 

12:  1-3 436 

13  :  14-16 26 

IS  :  3-6 27 

18:25  455 

26 :  3-4 27 

28:  13-14 27 

35:  ii-is 175 

41 :  2-7.  Heb 139 

49:  I,  8-10  136 

49:25  213 

Exodus 

3:14  8 

4:1-5 2>2>7 

7:  19  267 

9 :  23-24   204 

12 :  12  240 

15:5-8   213 

15 : 6,  7,  16-18 360 

16 :  6-7   100 

19:4  298 

26 :  30  449 

33:20  105 

Leviticus 

17:7  240 

Numbers 

11:4-6  61 

22:18 53 

23:10  , 349 

489 


Deuteronomy  page 

18:9-12   241 

18:  15  268 

18 :  IS,  18 322 

21 :  22-23 475 

29:  29  129 

32:  17  240 

Z2:2,S  190 

33:  13  213 

34:5-6   270 

I  Samuel 

16:23    359 

I  Kings 

11:5-7 198 

II :  11-13   167 

17:  I  266 

22 :  19-22 295 

II  Kings 
2:  9-11    270 

I  Chronicles 
16:4.     Heb 404 

II  Chronicles 

11:  15    240 

32 :  20-21    229 

Job 

1 :  6-12    29s 

9:4,  12-13  422 

11:7-11.    R.  V.  Marg 456 

38:30    213 


490  Scriptural  Index 

Psalms  PAGE  Psalms — Contd.  page 

1 :  3.  4-5  473  io6 :  34-38   240 

2:     327  no:    329,406 

2:2    10  110:1  336,344,419,485 

2:2-3    422  113 :  405 

2:4-6    421  116:15    35 

2:6    10,334  117:    405 

2:7-9   65.  421  125  :  330 

2:12.     Heb 163  128:  330 

9 :     327  ^32:  330 

14:     327  132:13-14   326 

18:9-11    121  133:   330 

18 :  13    204  134 :  330 

18:45    438  135:     330 

20:     327  135:4  178 

24:     336  135:6  214 

36:6    213  137:  330 

42:7    214  143:2  440 

46:2,   4    472  146:  331 

48:     327  147:  331.  405 

49:11-13    448  149:  331 

49:20    373 

50 :     328 

51:     328 


Proverbs 


Ecclesiastes 
7:29    47 

Canticles 
8:  14  300 


52:     328       8:23-31    214 

69:     328      30:27  224 

69 :  23    370 

73:24.     Heb 486 

74:     328 

78:     328 

80 :  12-16    170 

84 :     329 

86:  9-10    361 

87:    329 

92 :  12-13    473 

96 :  347      Isaiah 

97:  329        2:1-4   332 

97 :  2    105        2:2-5 184 

98:7-9    147        2:12-15,17  i8s 

99:    329        4:4    334»  344 

102 :   329       6:1-7 122 

102 :  13-18.     Heb 405        8 :  9 ;  9 :  7    xxiii. 

104:16    473        9:1   ^72 


Scriptural  Index  491 

Isaiah — Contd.                           page  Isaiah — Contd.                           page 

15  238      64:6    409 

2    9      6s :  17    458 

3-4 118      66:  18  362 

4    420      66 :  19-21    186 

6    191      66 :  22 458,  470 

9    429 

19-20   392  Jeremiah 

4-20.     R.  V 427       3  :  12-17 ^ 276 

17-23 429        4 :  23-27   256 

21  116        9:1    256 

21-22   216      23:5-8    179 

6-9 194      31:4-6 191 

19,  20 300      50 :  39-40  392 

I   300      51:1    220 

1-6  175      51:25    205 

2-6  300      51:25-26    401 

17,  18  159      51:64 397 

1   313 

2-6  421  Lamentations 

1-2   191        4:1    29 

1-4   407 

6    483  Ezekiel 

2^  362        2:3-10   25s 

7-9   395      26:19-20   215 

8-10   195      27:  392 

10  214      28:11-19.     R.  V 126 

11   194      31:4,  16 215 

10  258      34 :  23-26    191 

20  119      36:35-36   191 

21    7      Z7-7  56 

18  190      38:  230 

1-3   xiv.      38:2.      R.    V 372 

2 60      39 :    230 

21    437      40:    462 

2    482      40:1    463 

3    473      47 :  12    47i 

10    467 

i-S    413  Daniel 

I    324        2 :  28,  31-35   232 

1-7 418        2 :  31-45.    R.  V 304 

13    214       4 :  20-22 43 

4    196        4:30    400 


492 


Scriptural  Index 


Daniel — Contd.  page 

4:35    487 

7:  1-14.     R.  V 305 

7 :  13-14    xxvii.,  203 

7:  15-28.     R.  V 307 

7:24    311 

7:25.     R.  V 199 

7:26-27 313 

9:24.     R.   V xxvi 

9:24-27    xiv.,  150 

9 :  26  xxvii. 

11:36-40.     R.  V 318 

12:1    182,  296 

12:4    481 

12 :  7    199 

12:  7-10.     R.  V 134 

12:8-9.     R-   V xvi. 

12 :  8-10    254 

12:9    479 

12:9-10  324 

Hosea 
2:  14-23   298,  412 

Joel 

2:2    222,  226 

2 :  3-5.  28  223 

2:7-11    225 

2 :  32  224 

3:  1-2   184,  354 

3:9-17.     R.  V 354 

3:18-21.     R.  V 355 

Amos 

S:  18-27   256 

7:4    215 

9:  13-15    192 

Micah 

5:1-3   283 

7-U    192 


riabakkuk  page 

1:3  480 

1:5-9.    R.  V 236 

2:1.      Marg 480 

2:2-3    252 

3  :  10    21$ 

Zephaniah 

3:  14-15    235 

3 :  14-17,  19-20  192 

3:17    448 

Zechariah 

3:3-4    409 

5:5-11.     R.  V 385 

12:  10    142 

12:  lo-ii   13 

13:  I    13 

14:  1-3    184 

14 :  6-7    192 

14 :  20-21.    R.  V 448 

Malachi 

2:  10    80 

3:1-3    344 

3:17    467 

4:2    176 

4:5-6    268 

Matthew 

3:7-12    343 

3:12    257 

4:8-9.    Gr 45 

5:14  18 

5:48  96 

8:  11-12    413 

8:28    221 

9:  32    221 

10: 41-42    410 

II :  13-14    268 

12  :  22    221 

12 :  24-26 220 


Scriptural  Index 


493 


Mattht-w—Contd.  page 

43-45    221 

10-12    403 

24-30     36 

28-30     351 

31-32.     Gr 43 

33  59 

39-43    351 

41-43    248 

44-     Gr 178 

45-46  466 

49-50    346 

14    455 

lo-ii,  12  269 

27-28   6s 

28  IIS,  470 

21    206 

411 

408 

484 

365 


7    

45    

27-28   

29-33    257 

34-36  258 

35    263 

37    486 

37-39   258 


Gr. 


156 
317 
345 
183 
183 


1-31. 

5    

14    

21    

22 XX.,  IIS, 

23-24   3^7 

27-28    421 

28    210 

29-30   115 

29-31   183 

31    352 

31-46   352 

32    172 

42-44    88 

42-51    89 

1-13    89,  352 

10    408 


Matthew — Contd.  page 

25  :  30    454 

25  :  31-46   188,  426 

25:41    438,  439 

26:52    313 

27:52-53    no 

Mark 

4 :  26-29    102 

II :  12-14   171 

16:6-7    173 


Luke 


31-33     XXV. 

32-33    323,  433 

4    343 

6    45,  311 

18-19,  21   224 

25-27   484 


16  .. 
28  .. 
31  .. 
39  .. 
18  .. 
37-38 
6-9   .. 


15  •• 
17  .. 
26  .. 
28-30 
10  . . 
14  .. 
35-36 
31    •• 


John 


11-13.  Gr. 
12.  R.  V. 
14.  Gr... 
18  


469 
222 

212 
221 
296 
.480 
170 
411 
410 

454 
212 
246 
82 
37 
244 
295 


80 

81 

450 

106 


19-21  268,  322 


494  Scriptural  Index 

John — Contd.  page  Romans  page 

1:45-51    U3  1:17    144 

1:51    437  2:6    189 

3:19-20   93  3:10    409 

4:13-14    208  5:1     7,  8 

4:24    414  5:3-5   16 

5:22    64  6:9  431 

5:24.     R.  V 440  6:16    244 

5:2s  72  6:23  439 

5:28   xvii.  8:8-9    414 

5:39    74  8:9    3 

5 :  43    321  8:17    460 

7:17-     R-    V 6  8:21.     R.  V 148 

7--37-39    482  8:22  159 

8:32    93  8:28    252 

8:41-44.     Gr 81  8:29    9 

9:4-5    17  9:3-5    186 

10:17-18   130  9:4-5 281 

10:35     436  10:4    39 

12:47-48   19  10:6-7    212 

12 :  48    440  1 1 :  I,   2,   25,   26    172 

14:  2    447,  463  II :  25 xxix. 

14 :  6,  8-9  106  1 1 :  25-26  X. 

14:9    469  13:1    46 


16:33    16 

17 :  19    97 

18 :  37    92 

19 :  19,  21-22  168 

20 :  17    143 


Acts 

I :  lo-il    173 

2:  16-21    223 

2:  21    224 

2:36    485 

3:19-21.     R.  V 284 

3:21    436 

7-37-3^    281 

7:51-53    257 

16:  17    221 

17 :  28    80      II   Corinthians 

20:29-30    23        2:15-16   201,368 

26:16-18    345        3:18.      R.    V.    Marg 99 


I  Corinthians 

1:7    89 

1:30-31.     R.  V 97 

2:9-10  3,  196,  451 

2: 14   2 

3: 22-23    190 

5:7   360 

10:  II    346 

10:  20.     Gr 221 

10 :  20-21    239 

14 :  7    479 

15:22-23.     Gr Ill 

15  :  24,  25,  28 407 

15:51-54   445 

15:55-57 10 


Scriptural  Index 


495 


II  Corinthians — Contd.  page 

4:4    45 

5:1    445 

S:8    20 

5:17.     R.  V.  Marg 93 

Galatians 
3  :  10    39 

3:  13  475 

3:28    99 

6:3    96 

Ephesians 

1:3   8 

1:3-4    193 

1:9-10.     Gr 2 

2:1-3    82 

2:2   221 

2:7   446 

2 :  20-22    463 

4:8    9,    19 

5:32    460 

6 :  12   217,  231,  295 

6: 15.     Marg 390 

Philippians 

1 :  23    20 

2:9-11 84 

3:11    431 

3:21   409 

Colossians 

1 :  16    217,  231 

1 :  16-17    182 

3:1-     Gr 46 

3--3    46,    98 

3:4  13 

I  Thessalonians 

1 :  10    89 

4:  13-18  13,  no 

5:2-4  88 


II  Thessalonians  page 

2:1-12.     R.  V 320 

2:3-4   80,   198,  250 

2:3-12   xiv. 

2:4    204 

2:  lo-ii     208 

2:10-12.     R.  V 323 

I  Timothy 

4:  I.     Gr 217 

II  Timothy 

2 :  12  66,  460,  476 

3:6.     Gr 127 

3:  16-17    2 

Titus 
2:12-14  II 

Hebrews 

1:3-     Gr 142 

2:9.     Gr 145 

2:  13    xxiv. 

4 :  12  19,    92 

6:7-8    455 

6:13    248 

9:8    276,  450 

9:  11-12    449 

10 :  10,    14    98 

11:  I,   10,  39-40   334 

11:3    219 

11:8-10,   13-16   446 

II :  12    27 

11:39-40   334,  446 

12 :  14    96 

12 :  22-24    333,  459,  474 

12:  23    411 

12 :  25-27    443 

James 

2:  19.      Gr 222 

3:15    373 

5:  17    266 


496  Scriptural  Index 

I  Peter                                         page  Revelation— Co«/(/.  page 

1:3-5    477        2 :  18-29    58 

1:7    358        3:1-6    67 

1 :  10-12,  21   254        3 :  7-13    73 

1 :  12    481        3:10    480 

1:19    145        3:14-22   87 

2:5    462        4:1-4    102 

2:24    475        4:3    464 

4:5-11   117 

II  Peter  5:    132 

1:16-18    267        5:6    314,315 

1:19.     Gr 209        5:8,    13    314 

1:20  xxi.        5:8-10    120 

1:21    254        6:    149 

2:4    212        6:16    315 

3:3-13-      Gr 162        7:1-8    164 

3:5-7    218        7:9-17    181 

3:9-10    89        7:14    315 

3:10-13.      Gr 443        8:    197 

3:13    104        9:1-11    390 

9:  1-12    211 

9:6  225 

9:  13-21   228 

10:     245 

18^22 !!!!;!:;:!;;:::;;:: 316  "-^-^^ ^59 

11:2 199 

11:3 198 

II :  19;  12:  1-6  27s 

12:  6    XV. 

12:  7-17   287 

12:  14    199 

13:  i-io    301 

J"dc  13:5   XV.,  199 

9:  270    13:8  3IS 

13: 11-18   314 

Revelation  14 :  I,  4  315 

1:1-8    I  14:1-5    326 

1:9-20    IS  14:6-20   341 

1:13    362  14:13  430 

2:1-7    23  15:     356 

2:8-11  34  15:3    315 

2:11    430  16:  364 

2:12-17   41  16:14    221 


I  John 

1:5    106 

1:7-9    409 

2: 

3:2    452 

4:3  316 

II  John 

7:    316 


Scriptural  Index  497 

Revelation — Contd.                   page  Revelation — Contd.                   page 

i6 :  15 91      20 :   424 

17:    377      20:3    213 

17:12    311      20:7-9    408 

17:14    315      20:12    189 

18:    335,389      21:1-8    441 

18 :  24    262      21:8    430 

19:1-10    402      21:9;    22:1-5    456 

19 :  7-9   315      21 :  12    464 

19:9    430      21:14,   22    315 

19:11    337      22:1    315,471 

19 :  11-21  415      22  :  6-21    476 

19 :  16    324      22 :  14    190 

19 :  21    18      22 :  20    258 


TOPICAL  INDEX 


Abiding  forever,  443. 

Abraham,  seed  of,  26. 

Abyss :  down  to  the,  425 ;  hades 
not  pit  of,  212;  locusts  from, 
217;  meaning  of,  212;  pit  of, 
216;   spirits  from,  226. 

Adullam,   Cave  of,  75. 

After  Church  removed,   103. 

Alexander   and   temple   of   Belus, 

Alford,  Dean,  quoted,  xvi., 
xxix.,    260,    261,   413,   431,    469. 

All  things  new,  451. 

Angel :  at  altar,  the,  200 ;  de- 
scending out  of,  the,  247 ;  mean- 
ing of  the,  25,  28;  relation  to 
governments,  231 ;  vision  of 
the  flying,  342. 

Angels :  ministry  of,  5 ;  ranks  and 
orders  of,  230;  of  Satan,  231. 

Annihilation  of  Babylon,  397. 

Ante-nuptial  events,  409. 

Antichrist :  xviii. ;  Antiochus 
Epiphanes  type,  115;  and 
beasts,  315;  expected,  317;  per- 
sonality of,  319;  referred  to  by 
Paul,  198,  358;  reformers  and 
the,  318;  rider  of  the  white 
horse,  151;  the,  head  of  the 
last  imperial  system,  xix. ;  the 
man  of  sin,  250,  321. 

Antiochus  Epiphanes,  318. 

Antipas,  the  unforgotten  martyr, 
47- 

Apostate    Christendom,   380. 

Apostles'  Creed,  the,  50. 


Apostolical    succession,   the,   29. 
Appointed   time,   the,   480. 
Ark  of  the  Covenant,  277. 
Ark,  the,  and  the  throne,  335. 
Arnot,    William,   quoted,  466. 
Asleep   in  Jesus,   those   who   are, 

109. 
Authority,      religious      delegated, 

62. 

Babylon:  xix.;  a  burning  moun- 
tain, 206;  a  fitting  place  for 
final  overthrow  of  evil,  400;  a 
necessity  of  prophecy,  394;  and 
Rome,  230;  annihilation  of, 
395 ;  beastly  king,  425 ;  called 
out  of,  349;  fall  of,  348;  final 
seat  of  iniquity,  386;  habitation 
of  demons,  390;  Hallelujah 
chorus  over  fall  of,  401 ; 
Israel's  enemy,  348;  literal, 
391 ;  magnificence  of,  370 ; 
Mystery,  206,  279;  restoration 
of,  207;  retributive  judgment  of, 
393 ;  seat  of  the  throne  of  the 
beast,  370;  Stanley  quoted  con- 
cerning, 393. 

Babylonian  confederacy,  246. 

Balaam,  the  doctrine  of,  52. 

Balak  between  Israel  and  Midian, 

54- 
Beast :  Babylon  seat  and  throne 
of,  370;  first,  of  Revelation, 
305 ;  head  of  imperial  empire, 
383;  judgment  of,  422;  martyrs 
under,    159;    the,    a    desolator, 


499 


500 


Topical  Index 


198;  the,  as  king  of  Babylon, 
426;  the  mark  of  the,  316;  wor- 
shipers of  the,  312. 

Beasts:  and  antichrist,  316;  four, 
of  Daniel's  prophecy,  305 ;  of 
Daniel  and  Revelation  con- 
trasted, xviii. ;  personality  of 
the  four,  of  Daniel,  120;  the 
two,  of  chapter  13,  xviii. 

Beelzebub,  220. 

Beginning  of  sorrows,   164. 

Beheaded  and  unmarked  ones, 
the,  430. 

Believers  reigning  over  the  na- 
tions, 65. 

Believers  the  "  star  seed "  of 
Abraham,  27. 

Bethel,  back  to,   174. 

Blood   of   atonement,    143. 

Body,  the,  natural  and  spiritual, 
464. 

Borders  of  Moab,  53. 

Breadth  and  error,  83. 

Bridal  city  of  the  King,  447. 

Bride,  the,  who  constitutes,  410. 

Bride's  robes,  the,  409. 

Brown,  David,  quoted,  430. 

Burning  mountain,  the,  206. 


Characteristics  of  the  bridal  city, 
460. 

Cherubim:  executors  of  judg- 
ment, 123;  symbols  of  four  gos- 
pels, 124;  the,  119,  121;  what 
they  are,   125. 

Christ:  and  death,  9;  and  hades, 
19;  and  restoration  of  Israel, 
13;  and  the  throne  of  David, 
XXV. ;  a  rock  of  offense, 
xxiii. ;  a  royal  Priest,  165, 
335 ;  atoning  blood  of,  143 ; 
David's  legal  heir,  74;  deity  of. 


denied,  78;  enemies  of,  375; 
fulfilling  prophecy,  224; 

Christ:  God's  covenant  with,  108; 
His  coming,  purpose  of, 
xxvi. ;  His  rejection,  283; 
His  royal  residence,  331 ;  hour 
of  His  patience,  84;  in  the 
midst  of  the  lampstands,  18  j 
judicial  authority  of,  404;  king- 
dom of,  established,  65;  king- 
dom, of,  on  earth,  59;  King 
of  the  Jews,  168;  manifested  in 
glory,  193 ;  Messianic  King, 
407 ;  mission  of,  92 ;  Ruler  of 
the  kings  of  the  earth,  10; 
Saviour  and  pattern,  84;  sec- 
ond coming  of,  416;  song  of, 
143;  the  angel  of  the  covenant, 
201 ;  the  center  of  revelation, 
182;  the  faithful  witness,  9, 
92 ;  the  final  authority,  93 ;  the 
Lamb  and  the  Lion,  137;  the 
second  man,  144;  the  Son  of 
God,  64;  the  Sun  of  righteous- 
ness and  the  Morning  Star, 
xxviii. ;  throne  of,  333;  titles 
of,  I,  190,  419;  typified  in 
Joseph's  history,  140. 

Christian  dispensation  covered  by 
letter  to  the  seven  churches, 
viii. 

Church:  asleep,  90;  definite  num- 
ber of,  112;  destitution  of,  56; 
distinct  from  Israel,  166,  484; 
failure  of,  21;  four  and  twenty 
elders  and  the,  108;  harvest  of, 
351;  heavenly  blessings  of,  193; 
history  of,  in  letters  to  seven 
churches,  viii. ;  in  Ephesus, 
23;  in  Laodicea,  87;  in  Perga- 
mos,  44;  in  Philadelphia,  7M 
in  Sardis,  66;  in  Smyrna.  34; 
in   the   Old   Testanicut,   281 ;    in 


Topical  Index 


501 


Thyatira,  58;  Jewish  opposition 
to,  36-39;  Lamb's  bride,  458; 
membership  of,  72;  official  class 
in,  61 ;  promises  to,  193 ;  reign 
of,  116;  reigning  with  Christ, 
115;  represented  by  lampstands, 
18;  salvation  apart  from,  468; 
the,  24;  the,  and  the  kingdom, 
403;  the  bride,  408;  the,  and 
temple,  260;  the  Ecclesia,  46; 
the,  in  place  of  blessing,  285; 
the  self-satisfied,  96;  the,  when 
Christ  comes,  21. 

City:  bridal,  of  the  King,  446; 
characteristics  of  bridal,  448; 
character  of  the,  466;  founda- 
tions and  walls  of  the  holy,  462 ; 
looked  for  a,  446;  measured, 
460;  the,  and  cities,  448;  the 
great,  375;  the,  without  a 
temple,  463. 

Cleansed  robes,  409. 

Clergy  and  laity,  48,  5 1. 

Clouds  parted,  356. 

Combined  enemies  of  Christ,  the, 
overthrown,  2)7^- 

"Come,"   485- 

Coming  of  Christ:  little  preach- 
ed, 12 ;  purpose  of,  xxvi. ; 
world's  only  hope,   14. 

Condemned    by    Word    of    God, 

423- 
Contention     for     the     body     of 

Moses,   270. 
Constantine,  41. 

Consequence   of  communion,  451. 
Consummation,  the,  443. 
Corruption  displaying  itself,  365. 
Covenant,     God's,     with     Christ, 

108. 
Creation  responding  to  her  King, 

193- 
Creation  and  redemption,   130. 


Creeds,  the  use  of,  76. 

"  Crown  Him  Lord  of  all,"  407. 

Cubit     and     a     hand-breath,     the, 

462. 
Curse,  the,   repealed,  451. 
Czar  of  Russia,  372. 

Dan  and  Ephraim,  178. 

Daniel's   four  kingdoms,  304. 

Daniel,  his  ignorance  of  the 
Christian  age,  5. 

David's  legal  heir.  74. 

Day  of  the  Lord,  the,  274. 

Dead,  while  called  living,  71. 

Delegation  of  spiritual  concerns, 
result  of,  62. 

Delitzsch,  quoted,  201. 

Deluge  antecedent  to  Noah,  218. 

Demons :  communion  with,  240 ; 
habitation  of,  389;  in  the  day  of 
Christ,  220;  like  frogs,  2)72,\ 
manifestation  of,  221 ;  men 
given  up  to,  211;  possession  by, 
237;  the,  in  idols  of  heathen- 
ism, 239;  who  are,  217;  work- 
ing miracles,  221;  worship  of, 
239,  243. 

Descent  of  man,  368. 

Desolator,  the,  198. 

Destruction  of  Rome,  the  physi- 
cal, possible,  383. 

Dispensation :  Daniel's  ignorance 
of  the  Christian,  5 ;  this,  84 ; 
this,  covered  by  letters  to  seven 
churches,  viii. 

Dissolution  of  the  earth,  the,  443. 

Divine  purpose  in  the  last  week, 

151- 
Divine     presence,     the,     restored, 

278. 
Divine    judgment    on    the    earth, 

109. 
Division  of  the  book,  xxix. 


502 


Topical  Index 


Doctrine  not  God's  Word,  75. 
Doctrine  with  heart  in  it,  31. 
Doom  of  Rome,  385. 
Down  to  the  Abyss,  426. 
Dragon,  the,  foiled,  284. 
Dream,   the,   of   Nebuchadnezzar, 

302. 
Dying  in  the  Lord,  349. 


Eagle's  wings  for  Israel,  297. 

Earthly  blessings  during  reign  of 
righteousness,    194. 

Earth :  not  governed  by  incom- 
petent man,  145  ;  restored,  446 ; 
Satan's  claim  on  the,  272; 
symbol  of  Israel,  315. 

Ecclesia,  the,  46. 

Edersheim  quoted,  228,  366. 

Embittered  springs,  207. 

Ephah,  symbol  of,  385. 

Ephesus,  the  church  in,  23. 

Eusebius  quoted,  48. 

Everlasting  gospel,  the,  342. 

Evangelists,  the,  symbolized  by 
four  living  beings,  124. 

Evil,  limit  to,  252. 

Exaltation  of  man,  79. 


Failure  of  Israel,  170. 
Faithfulness,  the  cost  of,  66. 
Faithful  to  the  end,  452. 
False  Christs  and  false  prophets, 

317. 
False  Messiah,  rider  of  the  white 

horse,  151. 
False  teachers,  208. 
Farrar,    Archdeacon,    quoted    xv., 

302. 
Father,   the,   disclosed,    106. 
Fathers,  the  early,  why  unable  to 

apprehend  the  symbols,  xvi. 


Fatherhood  of  God  and  brother- 
hood of  man,  81. 
Fellow-servants  with  us,  481. 
Fifth  trumpet,  211. 
Fifth  vial,  370. 

Fig  tree,  Nathanael  under,  174. 
Final  empire,  features  of,  234. 
Final   shaking,  the,  442. 
First  beast  of  Revelation  and  the 

four  beasts  of  Daniel,  305. 
First  love,  loss  of,  30. 
First  resurrection,  the,  431. 
First    trumpet,    sounding    of    the, 

202. 
First   trumpet-judgment,   202. 
First  vial,  the.  365. 
Fire  in  the  heart  and  fire  in  the 

earth,   161. 
Fire,  what  is  it?  453. 
Flight    of    the    woman    into    the 

wilderness,  285. 
Flying  angel,  vision  of,  342. 
Forced    interpretation,    260. 
Forehead,  sealing  upon  the,   177. 
Forerunners  of  Jesus,  267. 
Form  and  color,  464. 
Foundations  and  walls  of  the  holy 

city,  463. 
"  Fountains  of  blood,"  368. 
Four     and     twenty     elders,     the, 

108. 
Four  living  beings,  119. 
Fourth  trumpet-judgment,  208. 
Fourth  vial,  369. 
Four  winds  of  the  earth,  176. 
Fowls  of  the  air,  the,  44. 
Freedom    by    the    truth    followed, 

93- 

French  Revolution  illustrates  nat- 
ural depravity,  366. 

Frogs,  the  symbol  of  demons,  373. 

Froude  quoted,  70. 

Fruits  of  victory,  419. 


Topical  Index 


503 


Fulfillment  of  prophecy  concern- 
ing Roman  prince  yet  to  come, 
152. 

Furnished  man  of  God,  2. 

Future,  what  is  still,  viii. 

Futurist,  school  of  interpretation, 
viii. 

Galilee,  the  scene  of  glory,  173. 

General  apostasy,  men  given  up 
to  seducing  spirits,  211. 

Genesis,  the  account  of  restora- 
tion of  a  ruined  world,  128. 

Gentiles :  desolating  Israel's  herit- 
age, 170;  judgment  of,  xiii. ; 
surviving  the  tribulation,  187; 
times  of  the,  302. 

Gibbon  on  Constantine,  41. 

"  Given  over  to  a  lie,"  226. 

God,  all  nations  worshiping,  361. 

God  calling  yet,  455. 

"  God  with  us,"  449. 

God's  jewels,  467. 

"  God's   portion,"    Israel,   204. 

God's  presence  among  Israel,  278. 

God's  righteousness  requiring 
atonement,  143. 

Gog  and  Magog  after  Millennium, 
437- 

Golden  age  without  Christ,  folly 
of  such  dream,  256. 

Golden  streets,  the,  468. 

Gospel,  the,  for  an  age  of  unrest, 
17- 

Gospel  of  judgment,  345. 

Governments  of  men  overruled  by 
God,  233. 

Grant,  F.  W.,  quoted,  xii.,  282, 
289,  Z2>7,  347,  3^7,  373,  443,  461. 

Grace  for  grace,  452. 

Great  Supper  of  God,  the,  420. 

Great  tribulation :  beginning  of, 
164;  duration  of,   198;  Gentiles 


in     the,     187;     Israel's     travail 

time,  282 ;  Jacob's  trouble,  353 ; 

not  past,  183;  purpose  of,  185. 
Great  white  throne,  judgment  of 

the,  439. 
Gregory    VII.    perfecting    papal 

system,  63. 

Hades,  or  sheol,  19,  216. 

Hades  not  the  bottomless  pit,  212. 

Hail  and  fire,  symbols  of,  204. 

Hallelujah  chorus  over  Babylon, 
402. 

Hallelujah,  meaning  of,  404. 

Hallelujah  Psalms,  405. 

Har-Magedon,  373. 

Harmony  of  all  creation,  the,  be- 
fore the  throne,  147. 

Harmony  of  Christ's  prophecy  in 
the  breaking  of  the  seals,  159. 

Harp,  the,  symbol  of  nature,  359. 

Harvests,  the  two,  351. 

Harvest  and  vintage,  351. 

Head,  the,  of  last  imperial  system, 
xix. 

Heaven's  ascending  scale  of 
melody,  474. 

Heaven's  passing  away  after  the 
sixth  seal,  meaning  of,  160. 

Hell.    If  there  be  none,  453. 

History  strained  by  the  historical 
school,  154. 

Historical  interpreters,  discord- 
ance among  the,    154. 

Historical  school  of  interpreta- 
tion, vii. 

Hodge,  Charles,  quoted,  x. 

Holiness,   how   obtained,   99. 

Holy    City,    a,    needs    no    temple, 

275- 
Holy  City,  the,  448. 
Holy    Place,   the,    in   the   temple, 

276. 


504 


Topical  Index 


Holy  Spirit  restraining  evil,  232. 
Horsemen,  character  of  the,  238. 
Host  of  horsemen,  significance  of 
the  number,  236. 

Identity  of  the  servants  of  Christ, 
414. 

Idols  of  heathenism,  the,  239. 

Impenitent  dead,  the,  439. 

Imperial  Rome,  decline  of,  309. 

Iniquity  and  evil,  base  of,  trans- 
ferred, 386. 

Iniquity  purged  from  the  v^^orld, 
362. 

Integrity  of  Scripture,  479. 

Interference  of  God,  the,  252. 

Interpretation,  no  particular 
theory  needed,  6. 

Interpreting  the  Church  at  ex- 
pense of  Israel,  166. 

In  Christ,  98. 

In  the  Spirit,  John,   104. 

Interval  after  removal  of  the 
Church,  xvii. 

Israel:  and  Babylon,  347;  awak- 
ened, 265;  covenant  history  sus- 
pended, xiv. ;  distinct  from 
Church,  XXV.,  114;  divine  pro- 
tection of,  297;  earthly  prom- 
ises to,  145;  failure  of,  170; 
forfeiture  of  original  place,  450; 
four  and  twenty  elders  and, 
108;  future  of,  X.;  God's  pres- 
ence among,  278;  gone  but  pre- 
served, 180;  history  outlined, 
xxiii. ;  in  repentance,  300 ;  in 
the  flesh,  28:;;  literal  and  spirit- 
ual, 165,  179,  293;  lost  in  cap- 
tivity, 168;  Michael's  relation 
to,  296;  Nathanael,  symbol  of 
the  remnant  of,  174;  national 
flight  of,  285;  not  displaced  by 
the  Church,  166,  482;  not  Jews, 


167;  reign  of,  116;  remnant  of, 
299.  33^''  restoration  of,  13, 
131 ;  sealed  for  the  tribulation, 
177;  temple  restored  to,  264; 
the  bride,  408;  the  earth  a  sym- 
bol of,  316;  travail  time  for, 
282;  vintage  of,  351. 

Israelites  lost  in  captivity,  168. 

Israelites  not  Jews,   167. 

Jacob's  sorrow,  time  of,  353. 

Jehovah,  meaning  of  the  name  of, 
8. 

Jerome  quoted,  317. 

Jerusalem,  the  second,  263. 

Jew  and  Gentile  in  temple,  186. 

Jewish  question,  the,  and  book  of 
Jonah,  ix. 

Jews:  and  the  Messiah,  142;  con- 
version and  restoration  of,  x. ; 
earth  seed  of  Abraham,  27;  ex- 
pectation of  Messiah,  322; 
Hebrews  and  Israelites,  166; 
History  of,  symbolized  by 
Joseph,  138;  judicially  blinded, 
138,  152;  King  of,  168;  Messi- 
anic conception  of  the,  431 ;  op- 
posers  of  early  church,  36;  ori- 
gin of,  168;  rejection  of  Christ, 
283;  rejection  of,  xi. ;  religious 
profession  of,  171 ;  symbolized 
by  fig  tree,  170. 

Jezebel  and  her  work,  63. 

Joel  and  the  last  days,  223. 

John  the  Baptist  not  Elijah. 
Why?  268. 

John's  banishment,  15. 

John's  Gospel,  344. 

Jonah,  historicity  of,  x. 

Joseph  the  type  of  Christ  in  Rev- 
elation, 2. 

Judah,  prophecy  of,  by  Jacob, 
136. 


Topical  Index 


505 


Judaism  within  the  early  church, 
38. 

Judaistic  Christians,  39. 

Judaizing,  results  of,  39. 

Judgment:  according  to  the 
books,  440;  based  on  the  Word 
of  God,  422;  dates  fixed  for, 
233 ;  deliverance  through,  345 ; 
during  great  tribulation,  190; 
final  storm  center  of,  323 ;  gos- 
pel of,  343;  lake  of  fire,  452;  of 
Babylon,  393 ;  of  beast  and  false 
prophet,  422;  of  Gentiles,  13;  of 
Satan,  437 ;  of  the  earth,  109 ;  of 
the  host  of  the  high  ones,  428; 
of  Matthew,  25,  188 ;  of  the  Son 
of  man,  188;  place  of  sessional, 
354;  sentence  of,  on  Jews,  152; 
symbol  of,  204,  419;  white 
throne,  438. 

Judicial  blindness  of  Jews,  138. 

Keeping  the  words  of  prophecy, 
478. 

Key  of  David,  the,  74. 

Kingdom  in  mystery:  and  the 
Church,  402;  what  professes  to 
be  Christian,  the,  Zl- 

Kings  of  the  earth  at  Babylon's 
fall,  396. 

Kings  of  the  East  witness  Baby- 
lon's  destruction,  2)T^- 

Lake  of  fire,  the,  453. 
Lamb's  book,  the,   of  life,  71. 
Lamb's  bride,  the,  459. 
Lamb,  the,  on  Mount  Zion,  326. 
Lamb,  the,  significance  of,  315. 
Lamps,  the,  of  the  sanctuary,  9. 
Lampstands,  light  from  the,  29. 
Lampstands,  meaning  of  the,  18. 
Last  battle,  the,  422. 


Lange  quoted,  60,  165,  253,  280, 
288,  374,  384,  391,  398. 

Lawless  one,  the,  an  apostate 
Jew,  320. 

Lawless  one,  Paul's  description 
of,  319- 

Lawlessness  unrestrained,  369. 

Leaven,  in  days  of  Israel,  61. 

Leaven,  its  significance  of  evil,  59. 

Legalism  of  Judaism,  2>7- 

Legislation  cannot  make  a  body 
of  Christians,  55. 

Letters,  the,  to  seven  churches 
not  merely  local,  7. 

Light  and  color  in  the  founda- 
tions of  the  city,  465. 

Lion  of  Judah,  135. 

Lion,  the,  and  the  Lamb  one,  136. 

Literal  Israel,  a,   165. 

Literature,  grandeur  of  the,  pre- 
dicting judgment,   183. 

"  Little  open  book,"  250. 

Liturgy  of  the  Church  of  Eng- 
land in  Israel's  restoration,  179. 

Locusts,  army  of,  222,  225. 

Locusts,  the,  from  the  pit,  217. 

Love  and  service,  31. 

Loyalty  to  Christ,  340. 

Lukewarmness  and  self-decep- 
tion, 94. 

Lying  prophets,  238. 

Malachi  prophesies  of  the  second 
Advent,  176. 

Man  as  instrument  of  judgment, 
398. 

Man  child,  birth  of  the,  279. 

Man  lost,  needs  a  Saviour,  82. 

Manna,  gift  of,  57. 

Man's  natural  condition  display- 
ed, 366. 

Man  of  sin,  250,  321. 

Mark  of  the  beast,  the,  316. 


506 


Topical  Index 


Martyrs,  the,  during  time  of  res- 
toration, 159. 

Matthew  twenty-four,  ix. 

McGiflFert,  A.   C,  quoted,  434. 

Meaning  of  grace  and  peace,  7. 

Measure  of  the  bridal  city,  460. 

Measuring  the  temple,  461. 

Messages  of  the  Earlier  Prophets, 
quoted,  332. 

Messages  of  the  Books,  quoted, 
302. 

Messiah:  earth  responding  to, 
193;  forerunners  of,  267;  heir 
of  David,  74 ;  Jewish  hopes  of 
the,  138;  King  of  kings,  406; 
on  Mount  Zion,  326;  royal  seat 
of,  331 ;  Sufiferer  and  Conqueror, 
122,  135;  the  Lion  of  Judah, 
137;  the,  and  the  Jews,  322;  the 
Messianic  kingdom,  406. 

Messiahship   spiritualized,  433. 

Messianic  Kingdom :  xxv. ; 
blessings  during  the,  194; 
Christ  coming  to  establish, 
xxvi. ;  curse  repealed  during, 
450;  established,  65;  glory  of, 
193;  Jews'  conception  of,  432; 
judgment  preceding,  422;  King 
of,  406;  metropolis  of,  331; 
nature  during  the,  428;  nature 
of,  xvi. ;  on  earth,  59. 

Messianic  Kingdom :  place  for, 
435 ;  spiritualized,  432 ;  without 
Christ   impossible,   256. 

Michael,  the  strong  angel,  248, 
296. 

Millennial  earth,  character  of, 
190. 

Millennium  not  heaven,  472. 

Millennium,  the,  end  of  Old 
Testament  prophecy,  458. 

Moses  and  Elijah  as  witnesses, 
267. 


Moses,  the  body  of,  270. 

Mount  Zion :  in  Hebrews,  333 ;  in 

the  Psalms,  327. 
"  Mystery,  Babylon,"  206,  379. 
Mystery    form    of    the    kingdom, 

403- 
Mystery    of    lawlessness     in    the 

days  of  Paul,  242. 
Mustard     seed,     parable     of     the 

Church,  43. 

Names  of  Hebrews,  Jews,  Israel- 
ites, meaning  of,  166. 

Nathanael  as  type  of  Jewish  un- 
belief, 173. 

Nations:  after  the  Millennium, 
436,  470;  at  Har-Magedon, 
372;  authority  of  Christ  over, 
403;  in  rebellion  against  Christ, 
273;  papalized,  383;  punished, 
419;  reign  over,  65;  the  sea  the 
symbol  of,  205. 

Natural  forces  under  control  of 
Satan,  387. 

Natural  man,  the,  not  a  son  of 
God,  82. 

Nature  in  Millennium,  429. 

Neander  quoted,  322. 

Nevius,  Dr.,  quoted,  242. 

New   song,  the,  339. 

Nice,  Council  of,  48. 

Nicolaitans,  the,  31,  48. 

Noah,  as  in  the  days  of,  222. 

No  gradual  merging  into  the 
Millennium,  423. 

"  No  more,"  398. 

No  more  curse,  474.  ' 

No  more  sea,  445. 

Numerical  Bible,  the,  xx. 

Octave  of  eternal  glories,  474. 
Octave  of  the  song  of  Moses  and 
the  Lamb,  334. 


Topical  Index 


507 


Official  class  in  the  church,  6i. 
Old  Testament  Gospel,  the,  343. 
One      hundred      and      forty-four 

thousand,  the,  338. 
Open    door,    the    vision    through, 

76. 
Opening  of  the  sealed  book,  249. 
Our  place  in  the  development  of 

God's  purpose,  4. 
Overcomers,  the,  64. 
Overcoming  by  the  blood,  297. 

Papal  system :  bloody  record  of, 
380;  infallibility  of,  62;  Mys- 
tery, Babylon,  206,  379;  tem- 
poral authorfty  realized,  273> 
383 ;  the,  in  history,  63. 

Parable  of  the  fig  tree,   169. 

Paradise    of    God,    the,   473. 

Patience  of  Christ,  results  of,  473. 

Paul's  Gospel,  344. 

Pearl:  gates  of,  466;  the,  of  great 
price,  466. 

Personality  of  the  evil  spirit,  426. 

Personality  represented  by  four 
beasts,   120. 

Peyrerius,  Isaac,  quoted,  xviii. 

Pillar  in  the  temple,  true  believer 
a,  8s. 

"  Pillars  of  fire,"  248. 

Pit,  the,  opened,  216. 

Place  for  Messianic  kingdom, 
436. 

Plagues  in  Egypt  and  in  John's 
Revelation,  360. 

Political  revolution  prophesied, 
160.    . 

Polytheism  in  pagan  religions, 
241. 

Praeterist  school  of  interpreta- 
tion, vii. 

Prayer  of  saints,  the,  rendered  ac- 
ceptable, 201. 


Preadamite,  xviii. 

Preadamite  earth,  128. 

Priesthood,  the,  of  the  believer, 
II,  51. 

Priestly  character  of  the  elders, 
146. 

"  Prince  of  Rosh,"  372. 

Principalities  and  powers,  origin- 
al creation  of,  219. 

Promise-keeping  God,  a,  436. 

Prophecy:  none  to  be  fulfilled  be- 
fore the  Parousia,  482;  ratified, 
406;  rejection  of,  257;  study  of, 
253. 

Prophets  as  living  oracles,  254. 

Prophets,  the  bitterness  of  soul, 
255- 

Prophets  vs.  critics,  435. 

Prophetic  necessity,  Daniel's 
seventieth  week,  263. 

Protestantism  not  full  return  to 
the  apostolic  church,  70. 

Proved  by  fire,  358. 

Psalms,  the  niaskil,  324. 

Pulpit  Commentary  quoted,  25. 

Pure  in  heart,  the,  see  God, 
363. 

Pusey — "  Daniel  the  Prophet " — 
quoted,  xviii.,    128. 

Rainbow    about    the    throne,    the, 

107. 
Rebellion    of   the    nations    against 

Christ,  273. 
Rebellious  nations,  punished,  420. 
Red  dragon,  the,  279. 
Reformers,    the,     and     antichrist, 

318. 
Refuge  in  the  wilderness,  299. 
Rejection  of  Christ,  final,  37. 
Religious   profession,   the,   of   the 

Jews,   171. 
Remnant   of   Israel,   299. 


508 


Topical  Index 


Remnant  of  the  seed  of  the  wom- 
an, 338. 

Restitution  of  all  things,  xxviii. 

Resurrection :  body,  463 ;  of  be- 
lievers, no;  of  martyrs,  350; 
of  two  witnesses,  372;  order 
of.  III;  the  first,  xvi.,  431. 

Retributive  judgment  on  Babylon, 
395- 

Revealing  language,  476. 

Revelation :  Book  of,  authorship, 
vii. ;  capable  of  interpretation, 
2;  meaning  of,  2;  the  blessing 
to  those  who  read  and  keep,  4. 

Rider  of  white  horse,  417. 

River,  the,  from  the  throne,  472.. 

Robertson,  F.  W.,  quoted,  53. 

Roman  Empire :  and  Babylon, 
230;  imperial  head  of,  151;  last 
head  of,  xix. ;  revival  of,  203 ; 
seven  kings  of,  382;  the,  in 
Daniel,  308;  under  ten  kings, 
383. 

Roman  Prince,  the,  151. 

Rome  and  ecclesiastical  tradition, 
63. 

Rome,  when  the  Son  of  man 
comes,  311. 

Rulers,  the,  of  the  darkness  of 
this  world,  217. 


Saints,  the,  reigning  with  Christ, 
lis- 

Salutation  to  the  seven  churches, 
6. 

Salvation  of  the  body,  the,  296. 

Salvation  out  of  the  Church,  469. 

Sanctification,  positional,  97. 

Saracenic  invasion,  the,  225. 

Satan :  a  red  dragon,  279 ;  as 
Beelzebub,  221 ;  endless  punish- 
ment of,  438;    fall   of,    127-129; 


final  assault  of,  before  Millen- 
nium, 22>T,  his  claim  on  the 
earth,  272 ;  his  infatuation,  422 ; 
instrumentalities  of,  301 ;  loosed 
from  prison,  357,  429,  437;  nat- 
ural forces  under  control  of, 
386;  origin  of,  126. 

Satan :  personality  of,  45,  126, 
294,  425:  restraint  of,  35;  the 
accuser,  295 ;  throne  of,  44. 

Sanders  and   Kent  quoted,  332. 

Saved  out  of  the  church,  471. 

Scarlet   Woman,  the,  378. 

Scepter  of  power,  357. 

Schaff  quoted,  49,  432. 

Scriptures  need  no  defense,  75. 

Sea  of  glass,  the,   119. 

Sea  of  glass,  mingled  with  fire, 
3S8. 

Sea,  the,  symbol  of,  205. 

Sealing  on  the  forehead,  177. 

Seal,  sixth,  breaking  of,  followed 
by  sounding  of  the  trumpets, 
163. 

Seals,  breaking  of  the,   154-156. 

Second  beast  and  false  prophet, 
322. 

Second  division  of  the  book,  102. 

Second  temple,  the,  277. 

Second  trumpet-judgment,  205. 

Second  vial,  367. 

Self-security  of  evil,  395. 

Separation    from    the   world,   47. 

Separation,  the  secret  of  power  in 
testimony,  16. 

Seraphim,  the,  and  cherubim,  122. 

Sessional  judgment,  the  place  of, 

354- 
Seven  kings,  308,  382. 
Seven    spirits    and    seven    lamps, 

118. 
Seven   spirits,   the,  8. 
Seven   thunders,   the,  251. 


Topical  Index 


509 


Seven  trumpets  characterize  great 
tribulation,  197. 

Seven  years,  objected  as  too  brief, 
xix. 

Seventh  trumpet,  273. 

Seventh  vial,  374. 

Seventieth  week  of  Daniel's 
prophecy :  a  prophetic  necessity, 
263 ;  Dean  Alford  on,  261 ;  divi- 
sion and  purpose  of,  150-151; 
harmonizing  prophetic  interpre- 
tation, 400;  rapidity  of  action 
during,  234. 

Shinar,  the  house  in,  387. 

Significance  in  the  faces  of  the 
four  living  beings,   123. 

Signs  of  the  consummation  of 
the  age,  159. 

Silence  in  heaven,  200. 

Sixth  vial,  371. 

Sixty-ninth  week,  the  cross  at  the 
end  of,  xxvii. 

Slaves  of  lust,  244. 

Smyrna,  the  church  at,  34. 

"  So  as  by  fire,"  445. 

Son  of  God,  the,  center  of  Rev- 
elation, 182. 

Sonship,  Old  and  New  Testament 
ground  of,  80-81. 

Song,  major  and  minor  notes  in, 

147- 
Song  of  Moses,  359. 
Song,  the,  of  the  redeemed,  146. 
Soothsayers  and  sorcerers,  241. 
Speedy  return  of  Christ  expected, 

90. 
Spirits    from   across    the    border, 

226. 
Spiritual  perfection,  the  boast  of, 

96. 
Spiritual     poverty    and     material 

prosperity,  95. 
Stanley,  Dean,  quoted,  393. 


Star-crowned       Harbinger,      the, 

485. 
State   and   Church   in   early   ages, 

42. 
Stewards,  accounting  of  the,  113. 
Substitute  Gospel,  a,  78. 
Sun,    moon    and    stars    darkened, 

209. 
Sun,  moon  and  stars  not  destroy- 
ed, 468. 
Sun    of    Righteousness     and   the 

Morning  Star,  xxviii. 
Sunday,  the  Lord's  day,  17. 
Superstition    used    by    ecclesiasti- 

cism,  379. 
Supper  with  Jesus,  100. 
Suspension     of     Israel's     history, 

purpose   of,   xxvii. 
Symbols   representing  personality, 

120. 
Symbols,  significance  of,  202. 

The  church  in  the  Old  Testament, 
281. 

The  cowardly,  453. 

"The  Great  City,"  375- 

The  host  of  the  high  ones,  punish- 
ment of,  429. 

The  Marriage  Supper,  the  called 
and  the  guests,  410. 

The  New  Jerusalem,  446. 

The  sealed  book,  133. 

The  Second  Advent,  416. 

The  testimony  of  Jesus,  414. 

The  tree  of  life,  33. 

Temple,  Israel's,  restored,  264. 

Temple,  measuring  the,  264. 

Temporal  authority  of  the  papacy, 
381. 

Ten-horn  kings,  382. 

Ten  horns,  the,  309. 

Ten  persecutions,  the,  of  the 
early  Roman  ages,  34. 


610 


Topical  Index 


Testimony,  the,  of  the  redeemed, 

361. 
Third  trumpet-judgment,  207. 
Third  vial,  368. 
Thousand    years,    a,    with    Satan 

bound,  428. 
Three    and    a    half,    meaning    of, 

XV. 

Throne  of  God,  the,  118. 
Throne  in  heaven,  the,  104. 
Throne  of  the  Lamb,  142. 
Throne,  the  Lord  on  the,  105. 
Thrones,  the  twenty-four,   115. 
Thyatira     and     Laodicea     in    the 

great  tribulation,  88. 
Time,  times,  and  a  half,  199. 
Times  of  restoration,  the,  284. 
Titles  of  Jesus :  xxviii.,  i ;  given 

by  the  gospels,  190;  contrasted, 

420. 
"Touch  not,"  486. 
Tower  of  Babel,  the,  salvation  by 

works,   380. 
Translation  of  the  living,   112. 
Tremendous   energy   of   Satan   in 

last  days,  235. 
Tribes,  ten  lost,  169. 
Tribulation,  the  value  of,  16. 
Trinity,  the,  107. 
Trinity  of  evil,  the,  373. 
Trumpets :    seven,    the    judgment 

of,  200;  purpose  of,  56. 
Truth  rejected,  not  set  aside,  258. 
Twelve,  significant,  467. 
Two    Babylons;    two    judgments, 

387. 
Two-edged  sword,  420. 
Two  Witnesses,  the,  271. 

Unfolding  of  the  Ages,  the,  487. 
Victorious  Leader,  the,  418. 


Victory  of  martyrdom,  359. 
Victory  song,  the,  406. 
Vineyard,  the,  desolated  by  Gen- 
tiles, 170. 
Vision  and  voice,  17. 
Voice  from  the  altar,  229. 
Voice,  the,  out  of  the  temple,  365. 

Waiting  and  watching,  89. 
Walls,  the,  of  the  bridal  city,  461. 
War  in  heaven,  287. 
War,  the,  of  the  great  day  of  the 

Almighty,  2,72- 
Watching  admonished,  89. 
Week,  final,  of  Daniel,   114. 
Week,  the  interval  before  the  last, 

113- 
Westminster    Confession    on    the 

Second  Coming  of  Christ,  417. 
What  Christ  is  to  the  sinner,  97. 
Wheat    and    barley    harvest,    the, 

352. 
White  horse  rider,  154. 
White-robed  army,  the,  419. 
White    robes    of    the    tribulation 

saints,    189. 
White  stone,  the,  57. 
"  Who  shall   ascend  into  the   hill 

of  the  Lord  ?  "  337. 
Who    shall    pass    into    the    great 

tribulation,  91. 
Why  Christ  became  Saviour,  144. 
Wicked  spirits  in  heavenly  places, 

217. 
Wild  beast  from  the  sea,  the,  302. 
Winepress  and  wrath  of  God,  the, 

353. 
"Without,"  483. 
Witnesses,  martyrdom  of,  262. 
Woman  introducing  evil,  62. 
Woman :   the,  to  whom  does  she 

refer,  280;    the,    literal    Israel, 

293. 


Topical  Index 


511 


Word,  the,  not  to  be  fought  for 
but  kept,  84. 

Work  supplemental  to  that  of 
Christ,  85. 

Working  of  error,  323. 

World :  alliance  with  the  Church, 
42;  blessing  dependent  upon 
Israel's,  362 ;  Church  and,  353 ; 
commerce  of,  destroyed,  397; 
dissolution  of,  443 ;  empire, 
features  of,  234;  judgment  of, 
109;  only  hope  of  the,  14;  res- 


toration of  a  mined,  as  changed 

by  sin,   127;   the,  that  perished, 

279. 
World-wide  proclamation,  345. 
Worship  of  man,  312. 
Wounded     rider     of     the     white 

horse,  209. 
Wrath  of  His  holiness,  163. 
Wounding   of   the    seventh   head, 

310. 

Zionism,  Jewish  Rabbi  on,  172. 


THE  END 


1 
DATE  DUE 

—- ^ ^ 



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___^ ■                 ~                                                                       ,(„NT€OINU.» 

CAVLOWO 

